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Majjhima Nikāya 2 Middle Discourses 2
Sabbāsavasutta All the Defilements
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” ‘Bhikkhus.’
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. ‘Venerable Sir,’ they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. “Mendicants, I will teach you the explanation of the restraint of all defilements. ‘Bhikkhus, I shall expound to you a discourse on the restraint of all the taints (āsava),
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” listen and heed well what I shall say.’
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. ‘Yes, venerable sir,’ they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or 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.
Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? For one who knows and sees what? Who knows and sees what?
Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Rational application of mind and irrational application of mind. Wise attention and unwise attention.
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; When you apply the mind irrationally, defilements arise, and once arisen they grow. ‘When a man attends unwisely both unarisen taints arise and arisen taints increase.
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up. When he attends wisely, both unarisen taints do not arise and arisen taints are abandoned.
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. 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. ‘Taints can be abandoned by seeing (insight).
1. Dassanāpahātabbaāsava 1. Defilements Given Up by Seeing (Taints Abandoned by Seeing)
Katame ca, bhikkhave, āsavā dassanā pahātabbā? And what are the defilements that should be given up by seeing? ‘What taints can be abandoned by seeing?
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—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. ‘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,
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. They don’t understand to which things they should apply the mind and to which things they should not apply the mind. does not understand what dhammas are fit for attention, or what dhammas are unfit for attention.
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. Since that is so, he does not attend to dhammas fit for attention and he attends to dhammas unfit for attention.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? And what are the things to which they apply the mind but should not? ‘What dhammas unfit for attention does he attend to?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; 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, 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.
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; desire to be reborn,
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—and ignorance.
ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. These are the things to which they apply the mind but should not. These are the dhammas unfit for attention to which he attends.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? And what are the things to which they do not apply the mind but should? And what dhammas fit for attention does not attend to?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; 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, 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.
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; desire to be reborn, 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.
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—and ignorance.
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. These are the things to which they do not apply the mind but should. These are the dhammas fit for attention to which he does not attend.
Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. 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. By attending to dhammas unfit for attention and by not attending to dhammas fit for attention, both unarisen taints arise and arisen taints increase.
So evaṁ ayoniso manasi karoti: This is how they apply the mind irrationally: ‘This is how he attends unwisely: “
‘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? ‘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? 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?
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? After being 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?”
Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: Or they are undecided about the present thus: Or else he is doubtful in himself about presently existing time thus: “
‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Am I? Am I not? What am I? How am I? Whence will this being have come? Whither will it be bound?”’
Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. 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. ‘When he attends unwisely in this way, one of six kinds of view arises in him:
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self survives.’ The view self exists for me arises in him as true and established,
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self does not survive.’ or the view no self exists for me arises in him as true and established,
‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with the self.’ or the view I perceive self with self arises in him as true and established,
‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive what is not-self with the self.’ or the view I perceive not-self with self arises in him as true and established,
‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with what is not-self.’ or the view I perceive self with not-self arises in him as true and established,
atha vā panassa evaṁ diṭṭhi hoti: Or they have such a view: or else he has some such view as
‘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 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.’ 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.
Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. 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. “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.
Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; 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. 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;
‘na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. he is not freed from suffering, I say.
Sutavā ca kho, bhikkhave, ariyasāvako—
ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—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. ‘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,
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. They understand to which things they should apply the mind and to which things they should not apply the mind. understands what dhammas are fit for attention and what dhammas are unfit for attention.
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. So they apply the mind to things they should and don’t apply the mind to things they shouldn’t. Since that is so, he does not attend to dhammas unfit for attention. He attends to dhammas fit for attention.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? And what are the things to which they don’t apply the mind and should not? ‘What dhammas unfit for attention does he not attend to?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; 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, 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.
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; desire to be reborn,
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—and ignorance.
ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. These are the things to which they don’t apply the mind and should not. These are the dhammas unfit for attention that he does not attend to.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? And what are the things to which they do apply the mind and should? ‘And what dhammas fit for attention does he attend to?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; 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, They are dhammas such that when he attends to them the unarisen taints of sensual desire,
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; desire to be reborn, being
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—and ignorance. and ignorance, do not arise in him and the arisen taints of sensual desire, being and ignorance are abandoned in him.
ime dhammā manasikaraṇīyā ye dhamme manasi karoti. These are the things to which they do apply the mind and should. These are the dhammas fit for attention that he attends to.
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 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. ‘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.
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 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’. ‘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.
Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—And as they do so, they give up three fetters: ‘When he attends wisely in this way, three fetters are abandoned in him:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. substantialist view, doubt, and misapprehension of precepts and observances. the embodiment-view, uncertainty, and adherence to rites and rituals.
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. These are called the defilements that should be given up by seeing. ‘These are called the taints that can be abandoned by seeing.
2. Saṁvarāpahātabbaāsava 2. Defilements Given Up by Restraint (Taints Abandoned by Restraining)
Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? And what are the defilements that should be given up by restraint? ‘What taints can be abandoned by restraining?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. Here a bhikkhu reflecting wisely abides with the eye faculty restrained.
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. 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. 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.
Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… Reflecting rationally, they live restraining the faculty of the ear … ‘Reflecting wisely he abides with the ear faculty restrained …
ghānindriyasaṁvarasaṁvuto viharati …pe… the nose … ‘ … nose faculty …
jivhindriyasaṁvarasaṁvuto viharati …pe… the tongue … ‘ … tongue faculty …
kāyindriyasaṁvarasaṁvuto viharati …pe… the body … ‘ … body faculty …
manindriyasaṁvarasaṁvuto viharati. the mind. ‘Reflecting wisely he abides with the mind faculty restrained …
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. 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. there are no taints or fever of defilement in him when he abides with the mind faculty restrained.
Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. ‘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.
Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. These are called the defilements that should be given up by restraint. ‘These are called the taints that can be abandoned by restraining.
3. Paṭisevanāpahātabbaāsava 3. Defilements Given Up by Using (Taints Abandoned by Using)
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? And what are the defilements that should be given up by using? ‘What taints can be abandoned by using?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: Take a mendicant who, reflecting rationally, makes use of robes: ‘Here a bhikkhu reflecting wisely uses a robe
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. ‘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.’ 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.
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: Reflecting rationally, they make use of almsfood: ‘Reflecting wisely he uses alms-food
‘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 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.’ 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.”
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: Reflecting rationally, they make use of lodgings: ‘Reflecting wisely he uses a resting place
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. ‘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.’ 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.
Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: Reflecting rationally, they make use of medicines and supplies for the sick: ‘Reflecting wisely he uses the requisite of medicine as cure for the sick,
‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. ‘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. For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. ‘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).
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. These are called the defilements that should be given up by using. ‘These are called taints that can be abandoned by using.
4. Adhivāsanāpahātabbaāsava 4. Defilements Given Up by Enduring (Taints Abandoned by Enduring)
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? And what are the defilements that should be given up by enduring? ‘What taints can be abandoned 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. 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. ‘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.
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. ‘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.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. These are called the defilements that should be given up by enduring. ‘These are called the taints that can be abandoned by enduring.
5. Parivajjanāpahātabbaāsava 5. Defilements Given Up by Avoiding (Taints Abandoned by Avoiding)
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? And what are the defilements that should be given up by avoiding? ‘What taints can be abandoned 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. 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. ‘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;
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. 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. 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.
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. ‘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).
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. These are called the defilements that should be given up by avoiding. ‘These are called taints that can be abandoned by avoiding.
6. Vinodanāpahātabbaāsava 6. Defilements Given Up by Dispelling (Taints Abandoned by Removing)
Katame ca, bhikkhave, āsavā vinodanā pahātabbā? And what are the defilements that should be given up by dispelling? ‘What taints can be abandoned by removing?
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. Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate 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.
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. ‘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).
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. These are called the defilements that should be given up by dispelling. ‘These are called taints that can be abandoned by removing.
7. Bhāvanāpahātabbaāsava 7. Defilements Given Up by Developing (Taints Abandoned by Developing)
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? And what are the defilements that should be given up by developing? ‘What taints can be abandoned by developing?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness, ‘Here a bhikkhu reflecting wisely develops the mindfulness enlightenment-factor which has seclusion, passionlessness and cessation for its support and changes to relinquishment.
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… investigation of principles, ‘He develops the investigation of Dhamma enlightenment-factor
vīriyasambojjhaṅgaṁ bhāveti … energy, ‘ … the energy enlightenment-factor …
pītisambojjhaṅgaṁ bhāveti … rapture, ‘ … the happiness enlightenment-factor …
passaddhisambojjhaṅgaṁ bhāveti … tranquility, ‘ … the tranquillity enlightenment-factor …
samādhisambojjhaṅgaṁ bhāveti … immersion, ‘ … the concentration enlightenment-factor …
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. ‘ … the equanimity enlightenment-factor, which has seclusion, passionlessness and cessation for its support and changes to relinquishment.
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. ‘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).
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. These are called the defilements that should be given up by developing. ‘These are called taints that can be abandoned 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; 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. ‘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—
ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. 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.” 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.’
Idamavoca bhagavā. That is what the Buddha said. That was what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus where satisfied, and they delighted in the Blessed One’s words.
Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.