Theravadan

Other Translations: Deutsch , ગુજરાતી , हिन्दी , Italiano , Lietuvių kalba , Polski , ру́сский язы́к , Srpski

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhante Suddhāso , Bhikkhu Sujato

Majjhima Nikāya 2 Middle Discourses 2

Sabbāsavasutta Every Vice All the Defilements

Evaṁ me sutaṁ—Thus have I heard. Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was living at Sāvatthi, in Jeta’s grove, at Anāthapiṇḍika's park. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the monks: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. “Monks!” ‘Bhikkhus.’“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable Sir,” those monks replied to the Buddha. ‘Venerable Sir,’ they replied.“Venerable sir,” they replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this:The Buddha said this:

“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. “Monks, I will teach you how to control every vice. ‘Bhikkhus, I shall expound to you a discourse on the restraint of all the taints (āsava),“Mendicants, I will teach you the explanation of the restraint of all defilements.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen to this and carefully apply your mind to it; I will speak.” listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, Bhante,” those monks replied to the Buddha. ‘Yes, venerable sir,’ they replied.“Yes, sir,” they replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this:The Buddha said this:

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Monks, I say that the elimination of vices is for one who knows and sees, not for one who does not know and does not see. ‘Bhikkhus. I say that there is an exhaustion of taints in one who knows and sees, not in one who does not know and see.“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.

Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? For one who knows and sees what? Who knows and sees what?For one who knows and sees what?

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Application of mind based on an understanding of causality, and application of mind not based on an understanding of causality. Wise attention and unwise attention.Rational application of mind and irrational application of mind.

Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; Monks, when one applies one’s mind without an understanding of causality, one develops new vices, and one’s old vices grow stronger. ‘When a man attends unwisely both unarisen taints arise and arisen taints increase.When you apply the mind irrationally, defilements arise, and once arisen they grow.

yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. Monks, when one applies one’s mind based on an understanding of causality, one does not develop new vices, and one’s old vices are abandoned. When he attends wisely, both unarisen taints do not arise and arisen taints are abandoned.When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up.

Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā. Monks, there are vices to be abandoned by seeing, vices to be abandoned by self-control, vices to be abandoned by using, vices to be abandoned by enduring, vices to be abandoned by avoiding, vices to be abandoned by removing, and vices to be abandoned by cultivating. ‘Taints can be abandoned by seeing (insight).Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.

1. Dassanāpahātabbaāsava Vices to be Abandoned by Seeing (Taints Abandoned by Seeing)1. Defilements Given Up by Seeing

Katame ca, bhikkhave, āsavā dassanā pahātabbā? Monks, what are the vices to be abandoned by seeing? ‘What taints can be abandoned by seeing?And what are the defilements that should be given up by seeing?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—In this case, monks, an uneducated commoner—one who does not see noble people and is not skilled and disciplined in the teachings of noble people, and who does not see good people and is not skilled and disciplined in the teachings of good people—‘Here, bhikkhus, an untaught ordinary man, who has no regard for Noble Ones, and is inconversant with their Dhamma and undisciplined in it, who has no regard for True Men and is inconversant with their Dhamma and undisciplined in it,Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. does not understand what the mind should not be applied to and what the mind should be applied to. does not understand what dhammas are fit for attention, or what dhammas are unfit for attention.They don’t understand to which things they should apply the mind and to which things they should not apply the mind.

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. Since they do not understand what the mind should be applied and what the mind should not be applied to, they apply their mind to what they should not apply it to and they do not apply their mind to what they should apply it to. Since that is so, he does not attend to dhammas fit for attention and he attends to dhammas unfit for attention.So they apply the mind to things they shouldn’t and don’t apply the mind to things they should.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? And, monks, what should the mind not be applied to that they apply their mind to? ‘What dhammas unfit for attention does he attend to?And what are the things to which they apply the mind but should not?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; Monks, anything which, when the mind is applied to it, causes a new vice related to sensuality to develop, or causes an old vice related to sensuality to grow stronger; They are dhammas such that when he attends to them with his attention, the unarisen taints of sensual desire, being and ignorance arise in him, or the arisen taints of sensual desire, being and ignorance increase in him.They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; or causes a new vice related to states of being to develop, or causes an old vice related to states of being to grow stronger; desire to be reborn,

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—or causes a new vice related to ignorance to develop, or causes an old vice related to ignorance to grow stronger; and ignorance.

ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. this is what the mind should not be applied to that they apply their mind to. These are the dhammas unfit for attention to which he attends.These are the things to which they apply the mind but should not.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? And, monks, what should the mind be applied to that they do not apply their mind to? And what dhammas fit for attention does not attend to?And what are the things to which they do not apply the mind but should?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; Monks, anything which, when the mind is applied to it, does not cause a new vice related to sensuality to develop, or causes an old vice related to sensuality to be abandoned; They are dhammas such that when he attends to them with his attention, the unarisen taints of sensual desire, being and ignorance, do not arise in him, and the arisen taints of sensual desire, being and ignorance are abandoned in him.They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,

anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; or does not cause a new vice related to states of being to develop, or causes an old vice related to states of being to be abandoned; the unarisen taints of sensual desire, being and ignorance, do not arise in him, and the arisen taints of sensual desire, being and ignorance are abandoned in him.desire to be reborn,

ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. this is what the mind should be applied to that they do not apply their mind to. These are the dhammas fit for attention to which he does not attend.These are the things to which they do not apply the mind but should.

Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. So when they apply their mind to that which it should not be applied to and do not apply their mind to that which it should be applied to, they develop new vices and their old vices grow stronger. By attending to dhammas unfit for attention and by not attending to dhammas fit for attention, both unarisen taints arise and arisen taints increase.Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow.

So evaṁ ayoniso manasi karoti: This is how they apply their mind without an understanding of causality: ‘This is how he attends unwisely: “This is how they apply the mind irrationally:

‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? they think, ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having done what, what did I become in the past?’ Was I in past time? Was I not in past time? What was I in past time? How was I in past time? Having been what, what was I in past time? ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?

Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti? ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having done what, what will I become in the future?’ Shall I be in future time? Shall I not be in future time? What shall I be in future time? How shall I be in future time? Having been what, what shall I be in future time?” Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’

Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: Or they are confused about the present: Or else he is doubtful in himself about presently existing time thus: “Or they are undecided about the present thus:

‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Do I exist? Do I not exist? What am I? How am I? Where did this being come from? Where will it go from here?’ Am I? Am I not? What am I? How am I? Whence will this being have come? Whither will it be bound?”’‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. When one applies one’s mind in this way, one of six beliefs arises: ‘When he attends unwisely in this way, one of six kinds of view arises in him: When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact.

‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The belief ‘I have a soul’ arises and seems true and certain. The view self exists for me arises in him as true and established, The view: ‘My self survives.’

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; Or the belief ‘I do not have a soul’ arises and seems true and certain. or the view no self exists for me arises in him as true and established, The view: ‘My self does not survive.’

‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; Or the belief ‘Using the soul, I perceive the soul’ arises and seems true and certain. or the view I perceive self with self arises in him as true and established, The view: ‘I perceive the self with the self.’

‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; Or the belief ‘Using the soul, I perceive what is not the soul’ arises and seems true and certain. or the view I perceive not-self with self arises in him as true and established, The view: ‘I perceive what is not-self with the self.’

‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; Or the belief ‘Using what is not the soul, I perceive the soul’ arises and seems true and certain. or the view I perceive self with not-self arises in him as true and established, The view: ‘I perceive the self with what is not-self.’

atha vā panassa evaṁ diṭṭhi hoti: Or they have this belief: or else he has some such view as Or they have such a view:

‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. ‘This is my soul; it speaks, it feels, it experiences the results of good and evil actions; and this soul of mine is permanent, stable, eternal, unchanging, and will remain like this for eternity.’ It is this my self that speaks and feels, and that experiences here or there the ripening of good and bad actions; but this my self is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.‘This self of mine is he, the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’

Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. Monks, this is called settling on a belief, becoming entangled in a belief, becoming disturbed by a belief, becoming agitated by a belief, becoming shackled by a belief. “This type of view is called the thicket of views, the wilderness of views, the contortion of views, the vacillation of views, the fetter of views.This is called a misconception, the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views.

Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; Shackled by a belief, monks, the uneducated commoner is not freed from birth, decrepitude, death, sorrow, lamentation, pain, depression, and anguish; No untaught ordinary man bound by the fetter of views is freed by birth, ageing and death, by sorrows and lamentations, by pains, griefs and despairs; An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

‘na parimuccati dukkhasmā’ti vadāmi. they are not freed from suffering, I say. he is not freed from suffering, I say.They’re not freed from suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako—Monks, an educated disciple of the noble ones—

ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—one who sees noble people and is skilled and disciplined in the teachings of noble people, and who sees good people and is skilled and disciplined in the teachings of good people—‘The well-taught disciple of Noble Ones, who has regard for Noble Ones, and is conversant with their Dhamma and disciplined in it, who has regard for True Men and is conversant with their Dhamma and disciplined in it, But take a learned noble disciple who has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. understands what the mind the should be applied to and what the mind should not be applied to. understands what dhammas are fit for attention and what dhammas are unfit for attention.They understand to which things they should apply the mind and to which things they should not apply the mind.

So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. Since they understand what the mind should be applied and what the mind should not be applied to, they do not apply their mind to what they should not apply it to and they do apply their mind to what they should apply it to. Since that is so, he does not attend to dhammas unfit for attention. He attends to dhammas fit for attention.So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? And, monks, what should the mind not be applied to that they do not apply their mind to? ‘What dhammas unfit for attention does he not attend to? And what are the things to which they don’t apply the mind and should not?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; Monks, anything which, when the mind is applied to it, causes a new vice related to sensuality to develop, or causes an old vice related to sensuality to grow stronger; They are dhammas such that when he attends to them the unarisen taints of sensual desire, being and ignorance, arise in him, or the arisen taints of sensual pleasure, being and ignorance increase in him.They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,

ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. this is what the mind should not be applied to that they do not apply their mind to. These are the dhammas unfit for attention that he does not attend to.These are the things to which they don’t apply the mind and should not.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? And, monks, what should the mind be applied to that they apply their mind to? ‘And what dhammas fit for attention does he attend to? And what are the things to which they do apply the mind and should?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; Monks, anything which, when the mind is applied to it, does not cause a new vice related to sensuality to develop, or causes an old vice related to sensuality to be abandoned; They are dhammas such that when he attends to them the unarisen taints of sensual desire, They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,

anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—or does not cause a new vice related to ignorance to develop, or causes an old vice related to ignorance to be abandoned; and ignorance, do not arise in him and the arisen taints of sensual desire, being and ignorance are abandoned in him. and ignorance.

ime dhammā manasikaraṇīyā ye dhamme manasi karoti. this is what the mind should be applied to that they apply their mind to. These are the dhammas fit for attention that he attends to.These are the things to which they do apply the mind and should.

Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. So when they do not apply their mind to that which it should not be applied to and do apply their mind to that which it should be applied to, they do not develop new vices and their old vices are abandoned. ‘By not attending to dhammas unfit for attention and by attending to dhammas fit for attention both unarisen taints do not arise and arisen taints are abandoned.Because of not applying the mind to what they should not and applying the mind to what they should, unarisen defilements don’t arise and arisen defilements are given up.

So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. They apply their mind based on an understanding of causality in this way: ‘This is suffering,’ ‘This is the cause suffering,’ ‘This is the cessation of suffering,’ ‘This is the path of practice which leads to the cessation of suffering.’ ‘This is how he attends wisely: this is suffering, and this is the origin of suffering and this is the cessation of suffering, and this is the way leading to the cessation of suffering.They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—Applying the mind based on an understanding of causality in this way, three shackles are abandoned: ‘When he attends wisely in this way, three fetters are abandoned in him: And as they do so, they give up three fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. belief in self-existence, skepticism, and misapprehension of habitual practices. the embodiment-view, uncertainty, and adherence to rites and rituals.substantialist view, doubt, and misapprehension of precepts and observances.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. Monks, these are called the vices to be abandoned by seeing. ‘These are called the taints that can be abandoned by seeing.These are called the defilements that should be given up by seeing.

2. Saṁvarāpahātabbaāsava Vices to be Abandoned by Self-Control (Taints Abandoned by Restraining)2. Defilements Given Up by Restraint

Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Monks, what are the vices to be abandoned by self-control? ‘What taints can be abandoned by restraining?And what are the defilements that should be given up by restraint?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. In this case, monks, contemplating causality, a monk practices self-control regarding the sense of sight. Here a bhikkhu reflecting wisely abides with the eye faculty restrained. Take a mendicant who, reflecting rationally, lives restraining the eye faculty.

Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not practice self-control regarding the sense of sight, then disturbing and feverish vices develop; but when one practices self-control regarding the sense of sight, then those disturbing and feverish vices are not present. While taints and fever of defilement might arise in a bhikkhu who abode with the eye faculty unrestrained, there are no taints or fever of defilement in him when he abides with the eye faculty restrained.For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.

Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… Contemplating causality, a monk practices self-control regarding the sense of sound… ‘Reflecting wisely he abides with the ear faculty restrained … Reflecting rationally, they live restraining the ear faculty …

ghānindriyasaṁvarasaṁvuto viharati …pe… sense of smell… ‘ … nose faculty … the nose faculty …

jivhindriyasaṁvarasaṁvuto viharati …pe… sense of taste… ‘ … tongue faculty … the tongue faculty …

kāyindriyasaṁvarasaṁvuto viharati …pe… sense of touch… ‘ … body faculty … the body faculty …

manindriyasaṁvarasaṁvuto viharati. sense of cognition. ‘Reflecting wisely he abides with the mind faculty restrained … the mind faculty.

Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not practice self-control regarding the sense of cognition, then disturbing and feverish vices develop; but when one practices self-control regarding the sense of cognition, then those disturbing and feverish vices are not present. there are no taints or fever of defilement in him when he abides with the mind faculty restrained.For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.

Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not practice self-control, then disturbing and feverish vices develop; but when one practices self-control, then those disturbing and feverish vices are not present. ‘While taints and fever of difilement might arise in one who abode unrestrained, there are no taints or fever of defilement in one who abides restrained.For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint.

Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. Monks, these are called the vices to be abandoned by self-control. ‘These are called the taints that can be abandoned by restraining.These are called the defilements that should be given up by restraint.

3. Paṭisevanāpahātabbaāsava Vices to be Abandoned by Using (Taints Abandoned by Using)3. Defilements Given Up by Using

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Monks, what are the vices to be abandoned by using? ‘What taints can be abandoned by using?And what are the defilements that should be given up by using?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: In this case, monks, contemplating causality, a monk uses their robe ‘Here a bhikkhu reflecting wisely uses a robe Take a mendicant who, reflecting rationally, makes use of robes:

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. just for the purpose of not getting too cold; not getting too hot; not coming in contact with flies, mosquitoes, wind, sunburn, and reptiles; and to cover the genitals. only for protection from cold, for protection from heat, for protection from contact with gadflies, flics, wind, burning and creeping things, and only for the purpose of concealing what disturbs conscience.‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: Contemplating causality, a monk uses almsfood ‘Reflecting wisely he uses alms-food Reflecting rationally, they make use of almsfood:

‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. not for entertainment, not for intoxication, not for beauty, not for decoration; but just for the sustenance and health of their body, and to support the spiritual life; thinking, ‘In this way, I will remove old feelings and I will not produce new feelings, so that I will be blameless and comfortable.’ neither for amusement nor for intoxication (of vanity), nor for smartening, nor for embellishment, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the life divine (considering:) “Thus shall I terminate old feelings without arousing new feelings and blameless, shall live in comfort and health.”‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: Contemplating causality, a monk uses their dwelling ‘Reflecting wisely he uses a resting place Reflecting rationally, they make use of lodgings:

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. just for the purpose of not getting too cold; not getting too hot; not coming in contact with flies, mosquitoes, wind, sunburn, and reptiles; protection from weather; and to enjoy personal retreat. only for protection from cold, for protection from heat, for protection from gadflies, flies, wind, burning and creeping things, only for the purpose of warding off the perils of climate for enjoying retreat.‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: Contemplating causality, a monk uses medicines and medicinal supplies ‘Reflecting wisely he uses the requisite of medicine as cure for the sick, Reflecting rationally, they make use of medicines and supplies for the sick:

‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. just for the purpose of preventing affliction and to be free from illness. ‘Only for the sake of warding off the pains of illness and to promote good health.’

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not practice proper use, then disturbing and feverish vices develop; but when one practices proper use, then those disturbing and feverish vices are not present. ‘While taints and fever of defilement might arise in one who did not use (the requisites thus), there are no taints or fever of defilement in one who uses (them thus).For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. Monks, these are called the vices to be abandoned by using. ‘These are called taints that can be abandoned by using.These are called the defilements that should be given up by using.

4. Adhivāsanāpahātabbaāsava Vices to be Abandoned by Enduring (Taints Abandoned by Enduring)4. Defilements Given Up by Enduring

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Monks, what are the vices to be abandoned by enduring? ‘What taints can be abandoned by enduring?And what are the defilements that should be given up by enduring?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. In this case, monks, contemplating causality, a monk endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, sunburn, and reptiles; improper and unwelcome statements; physical sensations that are painful, sharp, harsh, severe, uncomfortable, unpleasant, and life-threatening. ‘Here a bhikkhu reflecting wisely bears cold, heat, hunger, thirst and contact with gadflies, flies, wind, burning and creeping things, he endures ill-spoken, unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing and menacing to life.Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not endure, then disturbing and feverish vices develop; but when one endures, then those disturbing and feverish vices are not present. ‘While taints and fever of defilement might arise in one who did not endure, there are no taints and fever of defilement in one who endures.For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. Monks, these are called the vices to be abandoned by enduring. ‘These are called the taints that can be abandoned by enduring.These are called the defilements that should be given up by enduring.

5. Parivajjanāpahātabbaāsava Vices to be Abandoned by Avoiding (Taints Abandoned by Avoiding)5. Defilements Given Up by Avoiding

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Monks, what are the vices to be abandoned by avoiding? ‘What taints can be abandoned by avoiding?And what are the defilements that should be given up by avoiding?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. In this case, monks, contemplating causality, a monk avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, a thorn-bush, a pit, a precipice, a swamp, a sewer; ‘Here a bhikkhu reflecting wisely avoids a savage elephant, a savage horse, a savage bull, a savage dog, a snake, a stump, a bramble (patch), a chasm, a cliff, a cess-pit, a sewer;Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer.

Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. contemplating causality, a monk avoids sitting in improper places, going to improper places, or associating with evil friends, since such behavior might give one’s discerning spiritual companions cause for suspicion. reflecting wisely he avoids sitting on unsuitable seats, wandering to unsuitable resorts, frequenting bad friends, such that wise companions in the life divine might believe to be evidence of evil-doing.Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not avoid such things, then disturbing and feverish vices develop; but when one avoids such things, then those disturbing and feverish vices are not present. ‘While taints and fever of defilement might arise in one who did not avoid (these things), there are no taints and fever of defilement in one who avoids (them).For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. Monks, these are called the vices to be abandoned by avoiding. ‘These are called taints that can be abandoned by avoiding.These are called the defilements that should be given up by avoiding.

6. Vinodanāpahātabbaāsava Vices to be Abandoned by Removing (Taints Abandoned by Removing)6. Defilements Given Up by Dispelling

Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Monks, what are the vices to be abandoned by removing? ‘What taints can be abandoned by removing?And what are the defilements that should be given up by dispelling?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. In this case, monks, contemplating causality, a monk does not tolerate a sensual thought that is present, but instead abandons it, removes it, terminates it, and annihilates it; does not tolerate an aversive thought that is present, but instead abandons it, removes it, terminates it, and annihilates it; does not tolerate a malicious thought that is present, but instead abandons it, removes it, terminates it, and annihilates it; does not tolerate any harmful, unwholesome qualities that are present, but instead abandons them, removes them, terminates them, and annihilates them. ‘Here a bhikkhu reflecting wisely does not endure an arisen thought affected by sensual desire … by ill-will … by cruelty; he abandons it, removes it, does away with and annihilates it. He does not endure arisen, evil, unprofitable dhammas; he abandons them, removes them, does away with and annihilates them.Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not remove such things, then disturbing and feverish vices develop; but when one removes such things, then those disturbing and feverish vices are not present. ‘While taints and fever of defilement might arise in one who did not remove (these thoughts), there are no taints or fever of defilement in one who removes (them).For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled.

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. Monks, these are called the vices to be abandoned by removing. ‘These are called taints that can be abandoned by removing.These are called the defilements that should be given up by dispelling.

7. Bhāvanāpahātabbaāsava Vices to be Abandoned by Cultivating (Taints Abandoned by Developing)7. Defilements Given Up by Developing

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Monks, what are the vices to be abandoned by cultivating? ‘What taints can be abandoned by developing?And what are the defilements that should be given up by developing?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; In this case, monks, contemplating causality, a monk cultivates the mindfulness factor of awakening, which is dependent on seclusion, dispassion, and cessation, and culminates in relinquishment; ‘Here a bhikkhu reflecting wisely develops the mindfulness enlightenment-factor which has seclusion, passionlessness and cessation for its support and changes to relinquishment.Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,

paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… contemplating causality, a monk cultivates the investigation factor of awakening… ‘He develops the investigation of Dhamma enlightenment-factorinvestigation of principles,

vīriyasambojjhaṅgaṁ bhāveti … the determination factor of awakening… ‘ … the energy enlightenment-factor …energy,

pītisambojjhaṅgaṁ bhāveti … the euphoria factor of awakening… ‘ … the happiness enlightenment-factor …rapture,

passaddhisambojjhaṅgaṁ bhāveti … the tranquility factor of awakening… ‘ … the tranquillity enlightenment-factor …tranquility,

samādhisambojjhaṅgaṁ bhāveti … the concentration factor of awakening… ‘ … the concentration enlightenment-factor …immersion,

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. the equanimity factor of awakening, which is dependent on seclusion, dispassion, and cessation, and culminates in relinquishment; ‘ … the equanimity enlightenment-factor, which has seclusion, passionlessness and cessation for its support and changes to relinquishment.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. Because, monks, when one does not cultivate such things, then disturbing and feverish vices develop; but when one cultivates such things, then those disturbing and feverish vices are not present. ‘While taints and fever of defilement might arise in one who did not develop (them), there are no taints or fever of defilement in one who develops (them).For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. Monks, these are called the vices to be abandoned by cultivating. ‘These are called taints that can be abandoned by developing.These are called the defilements that should be given up by developing.

Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; Monks, when a monk has abandoned by seeing the vices to be abandoned by seeing, has abandoned by self-control the vices to be abandoned by self-control, has abandoned by using the vices to be abandoned by using, has abandoned by enduring the vices to be abandoned by enduring, has abandoned by avoiding the vices to be abandoned by avoiding, has abandoned by removing the vices to be abandoned by removing, and has abandoned by cultivating the vices to be abandoned by cultivating, ‘As soon as a bhikkhu’s taints that can be abandoned by seeing (insight) have been so abandoned, as his taints that can be abandoned by restraining have been so abandoned, as his taints that can be abandoned by using have been so abandoned, as his taints that can be abandoned by enduring have been so abandoned, as his taints that can be abandoned by avoiding have been so abandoned, as his taints that can be abandoned by removing have been so abandoned, as his taints that can be abandoned by developing have been so abandoned—Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing.

ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. that monk is called a monk who has controlled every vice, cut off craving, opened the shackles, and through a correct comprehension of conceit has put an end to suffering.” then he is called a bhikkhu who dwells restrained with the restraint of all the taints: he has severed craving, flung off the fetters, and has made an end of suffering with the complete penetration of conceit.’They’re called a mendicant who lives having restrained all defilements, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

Idamavoca bhagavā. This is what the Buddha said. That was what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, those monks rejoiced in the Buddha’s statement. The bhikkhus where satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.

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