Source:: [SuttaCentral.net](https://suttacentral.net/mn2/en/sujato?layout=sidebyside&script=latin) # MN2 Sabbāsavasutta Tags:: [[Asava|Āsava]] ## Notes > [!tip] 7 Ways of giving up [[Asava|Āsava]] — In Sabbāsavasutta ([MN2](https://suttacentral.net/mn2/en/sujato)) > Some defilements should be given up by **seeing** (1), some by **restraint** (2), some by **using** (3), some by **enduring** (4), some by **avoiding** (5), some by **dispelling** (6), and some by **developing** (7). > > _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._ ^7-ways-of-giving-up > [!NOTE] Defilements Given Up by Using — [[Paccavekkhana|Reflection on 4 Requisites]] — In Sabbāsavasutta ([MN2](https://suttacentral.net/mn2/en/sujato)) > And what are the defilements that should be **given up by ==using==**? > _Katame ca, bhikkhave, āsavā **==paṭisevanā== pahātabbā**?_ > > Take a mendicant who, **reflecting rationally**, makes use of **==robes==**: > _Idha, bhikkhave, bhikkhu **paṭisaṅkhā yoniso** **==cīvaraṁ==** paṭisevati:_ > > ‘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.’ > > _‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’._ > > --- > **Reflecting rationally**, they make use of **==almsfood==**: > _**Paṭisaṅkhā yoniso** **==piṇḍapātaṁ==** paṭisevati:_ > > **‘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 live blamelessly and at ease.’** > > _**==‘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’.==**_ > > --- > **Reflecting rationally**, they make use of **==lodgings==**: > _**Paṭisaṅkhā yoniso** **==senāsanaṁ==** paṭisevati:_ > > ‘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.’ > > _‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’._ > > --- > **Reflecting rationally**, they make use of **==medicines and supplies for the sick==**: > _**Paṭisaṅkhā yoniso** **==gilānappaccayabhesajjaparikkhāraṁ==** paṭisevati:_ > > ‘Only for the sake of warding off the pains of illness and to promote good health.’ > _‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’._ > > For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. > _Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti._ > > --- > These are called the defilements that should be **given up by using**. > _Ime vuccanti, bhikkhave, āsavā **paṭisevanā pahātabbā**._ ^paccavekana > [!NOTE] Developing the 7 [[Bojjhanga|Bojjhaṅga]] factors — In Sabbāsavasutta ([MN2](https://suttacentral.net/mn2/en/sujato)) > And what are the defilements that should be given up by developing? > _Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?_ > > It’s when a mendicant, reflecting rationally, develops the awakening factors of **==mindfulness== (1)**, The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. > _Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso **==satisambojjhaṅgaṁ==** bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;_ > > **investigation of principles (2)**, > _paṭisaṅkhā yoniso **==dhammavicayasambojjhaṅgaṁ==** bhāveti …pe…_ > > **==energy== (3)**, > _**==vīriyasambojjhaṅgaṁ==** bhāveti …_ > > **==rapture== (4)**, > _**==pītisambojjhaṅgaṁ==** bhāveti …_ > > **==tranquility== (5)**, > _**==passaddhisambojjhaṅgaṁ==** bhāveti …_ > > **==immersion== (6)**, > _**==samādhisambojjhaṅgaṁ==** bhāveti …_ > > and **==equanimity== (7)**, which rely on **==seclusion==**, **==fading away==**, and **==cessation==**, and **==ripen as letting go==**. > _**==upekkhāsambojjhaṅgaṁ==** bhāveti **==vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ==**._ ^7-bojjhanga ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 2 Majjhima Nikāya 2 All the Defilements Sabbāsavasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti. “Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, I will teach you the explanation of the restraint of all defilements. “sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. For one who knows and sees what? Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? Rational application of mind and irrational application of mind. Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. When you apply the mind irrationally, defilements arise, and once arisen they grow. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up. yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 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. 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. ### 1. Defilements Given Up by Seeing 1. Dassanāpahātabbaāsava And what are the defilements that should be given up by seeing? Katame ca, bhikkhave, āsavā dassanā pahātabbā? 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. Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— They don’t understand to which things they should apply the mind and to which things they should not apply the mind. manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. And what are the things to which they apply the mind but should not? Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? 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, Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; desire to be reborn, anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; and ignorance. anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— These are the things to which they apply the mind but should not. ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. And what are the things to which they do not apply the mind but should? Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? 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, Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; desire to be reborn, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; and ignorance. anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— These are the things to which they do not apply the mind but should. ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. 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. Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. This is how they apply the mind irrationally: So evaṁ ayoniso manasi karoti: ‘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? ‘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? 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?’ 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? Or they are undecided about the present thus: Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ ‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? 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. Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. The view: ‘My self survives.’ ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self does not survive.’ ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with the self.’ ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive what is not-self with the self.’ ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with what is not-self.’ ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; Or they have such a view: atha vā panassa evaṁ diṭṭhi hoti: ‘This self of mine is he, the speaker, the knower 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.’ ‘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 called a misconception, the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. 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. Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; They’re not freed from suffering, I say. ‘na parimuccati dukkhasmā’ti vadāmi. Sutavā ca kho, bhikkhave, ariyasāvako— 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. ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto— They understand to which things they should apply the mind and to which things they should not apply the mind. manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So they apply the mind to things they should and don’t apply the mind to things they shouldn’t. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. And what are the things to which they don’t apply the mind and should not? Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? 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, Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; desire to be reborn, anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; and ignorance. anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— These are the things to which they don’t apply the mind and should not. ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. And what are the things to which they do apply the mind and should? Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? 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, Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; desire to be reborn, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; and ignorance. anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— These are the things to which they do apply the mind and should. ime dhammā manasikaraṇīyā ye dhamme manasi karoti. 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. Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 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’. 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. And as they do so, they give up three fetters: Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— substantialist view, doubt, and misapprehension of precepts and observances. sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. These are called the defilements that should be given up by seeing. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. ### 2. Defilements Given Up by Restraint 2. Saṁvarāpahātabbaāsava And what are the defilements that should be given up by restraint? Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. 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. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Reflecting rationally, they live restraining the faculty of the ear … Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… the nose … ghānindriyasaṁvarasaṁvuto viharati …pe… the tongue … jivhindriyasaṁvarasaṁvuto viharati …pe… the body … kāyindriyasaṁvarasaṁvuto viharati …pe… the mind. manindriyasaṁvarasaṁvuto viharati. 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, 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 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. These are called the defilements that should be given up by restraint. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. ### 3. Defilements Given Up by Using 3. Paṭisevanāpahātabbaāsava And what are the defilements that should be given up by using? Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Take a mendicant who, reflecting rationally, makes use of robes: Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: ‘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.’ ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. Reflecting rationally, they make use of almsfood: Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: ‘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 live blamelessly and at ease.’ ‘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’. Reflecting rationally, they make use of lodgings: Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: ‘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.’ ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. Reflecting rationally, they make use of medicines and supplies for the sick: Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: ‘Only for the sake of warding off the pains of illness and to promote good health.’ ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. These are called the defilements that should be given up by using. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. ### 4. Defilements Given Up by Enduring 4. Adhivāsanāpahātabbaāsava And what are the defilements that should be given up by enduring? Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? 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. 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. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. These are called the defilements that should be given up by enduring. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. ### 5. Defilements Given Up by Avoiding 5. Parivajjanāpahātabbaāsava And what are the defilements that should be given up by avoiding? Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? 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. Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. 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. 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. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. These are called the defilements that should be given up by avoiding. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. ### 6. Defilements Given Up by Dispelling 6. Vinodanāpahātabbaāsava And what are the defilements that should be given up by dispelling? Katame ca, bhikkhave, āsavā vinodanā pahātabbā? 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. 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. For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. These are called the defilements that should be given up by dispelling. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. ### 7. Defilements Given Up by Developing 7. Bhāvanāpahātabbaāsava And what are the defilements that should be given up by developing? Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness, Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; investigation of principles, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… energy, vīriyasambojjhaṅgaṁ bhāveti … rapture, pītisambojjhaṅgaṁ bhāveti … tranquility, passaddhisambojjhaṅgaṁ bhāveti … immersion, samādhisambojjhaṅgaṁ bhāveti … and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. These are called the defilements that should be given up by developing. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. 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. 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; They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.