MN · mn2
All the āsavas
0.1Majjhima Nikāya 2
The Middle Length Discourses 2
0.2Sabbāsavasutta
All the āsavas
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
1.3Tatra kho bhagavā bhikkhū āmantesi:
There the Bhagavā addressed the bhikkhus:
1.4“bhikkhavo”ti.
“Bhikkhus.”
1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Bhante,” those bhikkhus replied to the Bhagavā.
1.6Bhagavā etadavoca:
The Bhagavā said this:
2.1“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.
“Bhikkhus, I will teach you the method for restraining all āsavas [sabbāsavasaṁvarapariyāyaṁ].
2.2Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen to that, attend carefully, I will speak.”
2.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, bhante,” those bhikkhus replied to the Bhagavā.
2.4Bhagavā etadavoca:
The Bhagavā said this:
3.1“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.
“Bhikkhus, it is for one who knows and sees that I speak of the destruction of the āsavas, not for one who does not know and does not see.
3.2Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi?
And knowing what, seeing what, do I speak of the destruction of the āsavas?
3.3Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.
Appropriate attention [yoniso manasikāraṁ] and inappropriate attention [ayoniso manasikāraṁ].
3.4Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;
For one who attends inappropriately [ayoniso manasikaroto], bhikkhus, unarisen āsavas arise, and arisen āsavas grow;
3.5yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
but for one who attends appropriately [yoniso manasikaroto], bhikkhus, unarisen āsavas do not arise, and arisen āsavas are abandoned.
4.1Atthi, 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.
There are, bhikkhus, āsavas to be abandoned by seeing; there are āsavas to be abandoned by restraint; there are āsavas to be abandoned by use; there are āsavas to be abandoned by enduring; there are āsavas to be abandoned by avoiding; there are āsavas to be abandoned by dispelling; there are āsavas to be abandoned by development [bhāvanā].
5.01. Dassanāpahātabbaāsava
1. Āsavas to Be Abandoned by Seeing
5.1Katame ca, bhikkhave, āsavā dassanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by seeing?
5.2Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
Here, bhikkhus, an uninstructed ordinary person, who has not seen the noble ones, who is unskilled in the noble dhamma [ariyadhammassa], untrained in the noble dhamma [ariyadhamme], who has not seen persons of integrity, who is unskilled in the dhamma of persons of integrity [sappurisadhammassa], untrained in the dhamma of persons of integrity [sappurisadhamme]—
5.3manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.
does not understand the things that should be attended to, and does not understand the things that should not be attended to.
5.4So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
Not understanding the things that should be attended to, and not understanding the things that should not be attended to, he attends to the things that should not be attended to, and does not attend to the things that should be attended to.
6.1Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
And which, bhikkhus, are the things that should not be attended to, which he does attend to?
6.2Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
Those things, bhikkhus, attending to which an unarisen āsava of sensuality [kāmāsavo] arises, or an arisen āsava of sensuality [kāmāsavo] grows;
6.3anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;
an unarisen āsava of bhava [bhavāsavo] arises, or an arisen āsava of bhava [bhavāsavo] grows;
6.4anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
an unarisen āsava of blindness [avijjāsavo] arises, or an arisen āsava of blindness [avijjāsavo] grows—
6.5ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
these are the things that should not be attended to, which he does attend to.
6.6Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
And which, bhikkhus, are the things that should be attended to, which he does not attend to?
6.7Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
Those things, bhikkhus, attending to which an unarisen āsava of sensuality [kāmāsavo] does not arise, and an arisen āsava of sensuality [kāmāsavo] is abandoned;
6.8anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
an unarisen āsava of bhava [bhavāsavo] does not arise, and an arisen āsava of bhava [bhavāsavo] is abandoned;
6.9anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
an unarisen āsava of blindness [avijjāsavo] does not arise, and an arisen āsava of blindness [avijjāsavo] is abandoned—
6.10ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
these are the things that should be attended to, which he does not attend to.
7.1Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
Because of attending to things that should not be attended to, and because of not attending to things that should be attended to, unarisen āsavas arise in him, and arisen āsavas grow.
7.2So evaṁ ayoniso manasi karoti:
He attends inappropriately [ayoniso manasi karoti] in this way:
7.3‘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?
‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?
7.4Bhavissāmi 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 be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having been what, what will I be in the future?’
7.5Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti:
Or else he is inwardly perplexed about the present time:
7.6‘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? Where has this being come from? Where will it go?’
8.1Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.
For one attending inappropriately in this way, one of six views arises.
8.2‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
Either the view arises in him as true and certain: ‘I have a self’;
8.3‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
or the view arises in him as true and certain: ‘I have no self’;
8.4‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
or the view arises in him as true and certain: ‘By means of self I perceive self’;
8.5‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
or the view arises in him as true and certain: ‘By means of self I perceive not-self [anattānaṁ]’;
8.6‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
or the view arises in him as true and certain: ‘By means of not-self [anattanāva] I perceive self’;
8.7atha vā panassa evaṁ diṭṭhi hoti:
or else he has this view:
8.8‘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, which speaks and feels, which experiences here and there the result of good and bad kammas—this self of mine is permanent, stable, eternal, not subject to change, and will remain just so for eternity.’
8.9Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ.
This is called, bhikkhus, a view-position, a thicket of views, a wilderness of views, a distortion of views, a writhing of views, a fetter of views.
8.10Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
Bound by the fetter of views, bhikkhus, the uninstructed ordinary person is not freed from birth, aging, death, sorrows, lamentations, dukkhas, distresses, and despairs;
8.11‘na parimuccati dukkhasmā’ti vadāmi.
I say he is not freed from dukkha.
9.1Sutavā ca kho, bhikkhave, ariyasāvako—
But, bhikkhus, an instructed noble disciple—
9.2ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—
who has seen the noble ones, who is skilled in the noble dhamma [ariyadhammassa], well trained in the noble dhamma [ariyadhamme], who has seen persons of integrity, who is skilled in the dhamma of persons of integrity [sappurisadhammassa], well trained in the dhamma of persons of integrity [sappurisadhamme]—
9.3manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.
understands the things that should be attended to and understands the things that should not be attended to.
9.4So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
Understanding the things that should be attended to and understanding the things that should not be attended to, he does not attend to the things that should not be attended to, and he does attend to the things that should be attended to.
10.1Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
And which, bhikkhus, are the things that should not be attended to, which he does not attend to?
10.2Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
Those things, bhikkhus, attending to which an unarisen āsava of sensuality [kāmāsavo] arises, or an arisen āsava of sensuality [kāmāsavo] grows;
10.3anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;
an unarisen āsava of bhava [bhavāsavo] arises, or an arisen āsava of bhava [bhavāsavo] grows;
10.4anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
an unarisen āsava of blindness [avijjāsavo] arises, or an arisen āsava of blindness [avijjāsavo] grows—
10.5ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
these are the things that should not be attended to, which he does not attend to.
10.6Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
And which, bhikkhus, are the things that should be attended to, which he does attend to?
10.7Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
Those things, bhikkhus, attending to which an unarisen āsava of sensuality [kāmāsavo] does not arise, and an arisen āsava of sensuality [kāmāsavo] is abandoned;
10.8anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
an unarisen āsava of bhava [bhavāsavo] does not arise, and an arisen āsava of bhava [bhavāsavo] is abandoned;
10.9anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
an unarisen āsava of blindness [avijjāsavo] does not arise, and an arisen āsava of blindness [avijjāsavo] is abandoned—
10.10ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
these are the things that should be attended to, which he does attend to.
10.11Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
Because of not attending to things that should not be attended to, and because of attending to things that should be attended to, unarisen āsavas do not arise in him, and arisen āsavas are abandoned.
11.1So ‘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.
He attends appropriately [yoniso manasi karoti]: ‘This is dukkha’; he attends appropriately [yoniso manasi karoti]: ‘This is the arising of dukkha’; he attends appropriately [yoniso manasi karoti]: ‘This is the cessation of dukkha’; he attends appropriately [yoniso manasi karoti]: ‘This is the path going to the cessation of dukkha.’
11.2Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—
For one attending appropriately in this way, three fetters are abandoned—
11.3sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
identity view, doubt, and grasping at precepts and observances.
11.4Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by seeing.
12.02. Saṁvarāpahātabbaāsava
2. Āsavas to Be Abandoned by Restraint
12.1Katame ca, bhikkhave, āsavā saṁvarā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by restraint?
12.2Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], dwells guarded by restraint of the eye indriya [cakkhundriyasaṁvarasaṁvuto].
12.3Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one dwelling with the eye indriya unguarded [cakkhundriyasaṁvaraṁ asaṁvutassa] do not occur in one dwelling with the eye indriya guarded [cakkhundriyasaṁvaraṁ saṁvutassa].
12.4Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…
After reflecting with appropriate attention [paṭisaṅkhā yoniso], he dwells guarded by restraint of the ear indriya [sotindriyasaṁvarasaṁvuto] …
12.5ghānindriyasaṁvarasaṁvuto viharati …pe…
he dwells guarded by restraint of the nose indriya [ghānindriyasaṁvarasaṁvuto] …
12.6jivhindriyasaṁvarasaṁvuto viharati …pe…
he dwells guarded by restraint of the tongue indriya [jivhindriyasaṁvarasaṁvuto] …
12.7kāyindriyasaṁvarasaṁvuto viharati …pe…
he dwells guarded by restraint of the body indriya [kāyindriyasaṁvarasaṁvuto] …
12.8manindriyasaṁvarasaṁvuto viharati.
he dwells guarded by restraint of the mind indriya [manindriyasaṁvarasaṁvuto].
12.9Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one dwelling with the mind indriya unguarded [manindriyasaṁvaraṁ asaṁvutassa] do not occur in one dwelling with the mind indriya guarded [manindriyasaṁvaraṁ saṁvutassa].
12.10Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one dwelling without restraint [saṁvaraṁ asaṁvutassa] do not occur in one dwelling restrained [saṁvaraṁ saṁvutassa].
12.11Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by restraint.
13.03. Paṭisevanāpahātabbaāsava
3. Āsavas to Be Abandoned by Use
13.1Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by use?
13.2Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati:
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], makes use of robes:
13.3‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.
‘Only for warding off cold, for warding off heat, for warding off the touch of gadflies, mosquitoes, wind, sun, and creeping things, and only for covering the private parts.’
14.1Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati:
After reflecting with appropriate attention [paṭisaṅkhā yoniso], he makes use of almsfood:
14.2‘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 amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance and continuance of this body, for ending discomfort, for supporting the holy life, thinking: “Thus I will allay old vedanā and will not produce new vedanā, and I will keep going, be blameless, and dwell at ease.”’
15.1Paṭisaṅkhā yoniso senāsanaṁ paṭisevati:
After reflecting with appropriate attention [paṭisaṅkhā yoniso], he makes use of lodging:
15.2‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for warding off cold, for warding off heat, for warding off the touch of gadflies, mosquitoes, wind, sun, and creeping things, and only for dispelling the dangers of the weather and for delight in seclusion.’
16.1Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati:
After reflecting with appropriate attention [paṭisaṅkhā yoniso], he makes use of medicinal requisites for the sick:
16.2‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’.
‘Only for warding off arisen painful vedanās caused by illness, and for complete freedom from affliction.’
17.1Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one who does not make use of these do not occur in one who does make use of them.
17.2Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by use.
18.04. Adhivāsanāpahātabbaāsava
4. Āsavas to Be Abandoned by Enduring
18.1Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by enduring?
18.2Idha, 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.
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], is one who endures cold and heat, hunger and thirst, the touch of gadflies, mosquitoes, wind, sun, and creeping things; he is one with the nature to endure harsh and offensive words, and arisen bodily vedanās that are painful, sharp, severe, bitter, unpleasant, disagreeable, and life-threatening.
18.3Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one who does not endure do not occur in one who does endure.
18.4Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by enduring.
19.05. Parivajjanāpahātabbaāsava
5. Āsavas to Be Abandoned by Avoiding
19.1Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by avoiding?
19.2Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ.
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], avoids a wild elephant, avoids a wild horse, avoids a wild bull, avoids a wild dog, a snake, a stump, a thorn patch, a pit, a precipice, a cesspit, a drain.
19.3Yathārūpe 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.
Whatever kind of unsuitable seat, if he sat there, whatever kind of unsuitable resort, if he wandered there, whatever kind of bad friends, if he associated with them, wise fellow practitioners would suspect him regarding bad states—to that unsuitable seat, that unsuitable resort, and those bad friends, after reflecting with appropriate attention [paṭisaṅkhā yoniso], he avoids them.
19.4Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one who does not avoid these do not occur in one who does avoid them.
19.5Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by avoiding.
20.06. Vinodanāpahātabbaāsava
6. Āsavas to Be Abandoned by Dispelling
20.1Katame ca, bhikkhave, āsavā vinodanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by dispelling?
20.2Idha, 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.
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], does not tolerate arisen thought [vitakka] of sensuality [kāmavitakkaṁ]; he abandons it, dispels it, brings it to an end, makes it disappear; arisen thought [vitakka] of ill will [byāpādavitakkaṁ] … arisen thought [vitakka] of harming [vihiṁsāvitakkaṁ] … whenever evil unskillful dhammas arise, he does not tolerate them; he abandons them, dispels them, brings them to an end, makes them disappear.
20.3Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one who does not dispel these do not occur in one who does dispel them.
20.4Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by dispelling.
21.07. Bhāvanāpahātabbaāsava
7. Āsavas to Be Abandoned by Development [bhāvanā]
21.1Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?
And which, bhikkhus, are the āsavas to be abandoned by development [bhāvanā]?
21.2Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
Here, bhikkhus, a bhikkhu, after reflecting with appropriate attention [paṭisaṅkhā yoniso], develops [bhāveti] the bojjhaṅga of sati [satisambojjhaṅgaṁ], reliant on seclusion [viveka], reliant on fading away, reliant on cessation, culminating in relinquishment;
21.3paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe…
after reflecting with appropriate attention [paṭisaṅkhā yoniso], he develops [bhāveti] the bojjhaṅga of investigation of dhamma [dhammavicayasambojjhaṅgaṁ] …
21.4vīriyasambojjhaṅgaṁ bhāveti …
he develops [bhāveti] the bojjhaṅga of energy [vīriyasambojjhaṅgaṁ] …
21.5pītisambojjhaṅgaṁ bhāveti …
he develops [bhāveti] the bojjhaṅga of pīti [pītisambojjhaṅgaṁ] …
21.6passaddhisambojjhaṅgaṁ bhāveti …
he develops [bhāveti] the bojjhaṅga of tranquility [passaddhisambojjhaṅgaṁ] …
21.7samādhisambojjhaṅgaṁ bhāveti …
he develops [bhāveti] the bojjhaṅga of samādhi [samādhisambojjhaṅgaṁ] …
21.8upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
he develops [bhāveti] the bojjhaṅga of equanimity [upekkhāsambojjhaṅgaṁ], reliant on seclusion [viveka], reliant on fading away, reliant on cessation, culminating in relinquishment.
21.9Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, the āsavas, vexations, and fevers that would arise in one who does not develop [abhāvayato] these do not occur in one who does develop [bhāvayato] them.
21.10Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
These are called, bhikkhus, the āsavas to be abandoned by development [bhāvanā].
22.1Yato 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;
When, bhikkhus, for a bhikkhu the āsavas to be abandoned by seeing have been abandoned by seeing, the āsavas to be abandoned by restraint have been abandoned by restraint, the āsavas to be abandoned by use have been abandoned by use, the āsavas to be abandoned by enduring have been abandoned by enduring, the āsavas to be abandoned by avoiding have been abandoned by avoiding, the āsavas to be abandoned by dispelling have been abandoned by dispelling, the āsavas to be abandoned by development [bhāvanā] have been abandoned by development [bhāvanā]—
22.2ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
this is called, bhikkhus: ‘A bhikkhu dwells guarded by restraint against all āsavas [sabbāsavasaṁvarasaṁvuto], has cut off taṇhā, cast off the fetter, and through fully understanding conceit has made an end of dukkha.’”
22.3Idamavoca bhagavā.
This is what the Bhagavā said.
22.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Delighted, those bhikkhus rejoiced in what the Bhagavā had said.
22.5Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.
The second, “All the āsavas,” is finished.