mn2:1.1So I have heard.A difficult philosophical text opens both the Dīghanikāya (Brahmajālasutta) and the Majjhimanikāya (Mūlapariyāyasutta) followed by a more practical teaching (Sāmaññaphalasutta, Sabbāsavasutta). At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

mn2:1.5“Venerable sir,” they replied. The Buddha said this:

mn2:2.1“Mendicants, I will teach you the explanation of the restraint of all defilements.“Defilements” (āsava) are the fundamental “pollutions” or “corruptions” that darken awareness, trapping people in transmigration. In practical application, āsava can mean the “discharge” from a sore (AN3.27). The Jain Tattvārthasūtra 6.1–2 defines āsrava as the influx of deeds; these pollute the pure soul.
Note that the Pali āsava represents two distinct words, which are homonyms in Pali but differentiated in Sanskrit. The word here is Sanskrit āsrava (or āśrava), whereas Sanskrit āsava means “intoxicant”, a sense found elsewhere in Pali (Bhikkhu Pacittiya 51) Listen and apply your mind well, I will speak.”This opening follows the pattern of MN1.

mn2:2.3“Yes, sir,” they replied. The Buddha said this:

mn2:3.1“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.The “ending of defilements” (āsavānaṁ khayaṁ) is a common sutta term for arahantship.
“Knowing and seeing” refers to the penetrating insight that arises from meditative immersion (samādhi, eg. AN5.168, AN10.2, SN12.23, DN2:83.1). For one who knows and sees what? Rational application of mind and irrational application of mind.“Rational application of mind” (yoniso manasikāra) is a distinctively Buddhist term. It draws on the frequent Vedic image of the “womb of truth” (yonāv ṛtasya, Rig Veda 9.13.9), the source of the laws and patterns that govern the natural order. The idea is that by applying the mind by way of cause or reason the hidden truth can be uncovered. Here the meditator’s insight is framed not as uncovering the objective truth about the world, but as reflexively understanding the means of insight itself. When you apply the mind irrationally, defilements arise, and once arisen they grow.This passage and the next are comparable to the contemplation of the principles of the five hindrances and the seven awakening factors respectively in the fourth section of mindfulness meditation (dhammānupassanā; see MN10:36.4). When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up.

mn2:4.1Some 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.Here the Buddha gives the scheme of the sutta: seven methods for getting rid of defilements. Omitting the defilements given up by seeing, the remainder are found at AN6.58.

1. Defilements Given Up by Seeing

mn2:5.1And what are the defilements that should be given up by seeing?“Seeing” (dassana) the four noble truths with the wisdom of insight. 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.“Noble Ones” (ariyā) and “true persons” (sappurisā) both refer to the eight kinds of individual who have entered the eightfold path to awakening. They don’t understand to which things they should apply the mind and to which things they should not apply the mind. So they apply the mind to things they shouldn’t and don’t apply the mind to things they should.

mn2:6.1And what are the things to which they apply the mind but should not? 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,This indicates one sense of what “irrational” means: it creates the very things that one is trying to escape. desire to be reborn, and ignorance. These are the things to which they apply the mind but should not.

mn2:6.6And what are the things to which they do not apply the mind but should? 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, desire to be reborn, and ignorance. These are the things to which they do not apply the mind but should.

mn2:7.1Because 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.

mn2:7.2This is how they apply the mind irrationally: ‘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?These are existential questions framed from a metaphysical perspective, i.e. they are based on the underlying assumption of a self. They are “irrational” because they avoid the question of cause: they only ask what happens, not why it happens. 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?’ Or they are undecided about the present thus: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’

mn2:8.1When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact.To wonder is natural, but when we take speculations seriously they become dogmas, insisted on as the truth, though in reality we have no way of knowing. The view: ‘My self survives.’See also the discussions on the “self” at SN44.10 and “gods” at MN100:42.4. All three passages are phrased the same way. In each case the question, drawing on the doubts about the past and future as depicted above, is whether the self continues to exist (atthi) or not (natthi) after death. The view: ‘My self does not survive.’ The view: ‘I perceive the self with the self.’Compare Bṛhadāraṇyaka Upaniṣad 4.4.23, which, in a discussion of the hereafter, says that a sage who is tamed and stilled (samāhito) “sees the self in the self” (ātmanyevātmānaṁ paśyati). Note the different verb here; unlike the Upaniṣad, the sutta is not speaking of a sage who “sees” but of a theorist who “perceives”. The view: ‘I perceive what is not-self with the self.’The method of negation was employed by Yājñavalkya to discard false, shallow views of the Self: “This Self is that which is not that, not that” (sa eṣa neti netyātmā, Bṛhadāraṇyaka Upaniṣad 4.5.15, etc.). The view: ‘I perceive the self with what is not-self.’The theorist still relies on perception (saññā) and hence does not see the Self, which is pure viññāṇa cognized by viññāṇa: “Through what should one know the Knower?” (vijñātāramare kena vijānīyāt, Bṛhadāraṇyaka Upaniṣad 2.4.14). Or they have such a view: ‘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.’This view, attributed to the mendicant Sāti at MN36:5.11, is reminiscent of Yājñavalkya’s discussion of the Self as a person’s “light” in the Bṛhadāraṇyaka Upaniṣad. He illustrates the departure of the Self from the body at death by analogy with dreams, where a person sets aside the physical body and takes up a body of light (4.3.9). There (tatra) he is the “agent” (kartā, 4.3.10) who “moves between the worlds contemplating and playing, as it were” (4.3.7). He creates his own experiences, seeing good and bad (dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca, 4.3.15). Being “immortal” (amṛto, 4.3.12), he wanders where he likes and returns unaffected (4.3.16). In 4.4.5, he additionally says that “as one acts, so one becomes”, doing good becoming good, and doing bad becoming bad. See too Aitareya Upaniṣad 3.1, which says the Self is that by which one sees, hears, smells, tastes, speaks and knows.
For the phrase sassatisamaṁ (“lasting forever and ever”), compare Bṛhadāraṇyaka Upaniṣad 5.10.1: “He reaches that world free of sorrow and snow, where he lives forever and ever” (sa lokam āgacchaty aśokam ahimam. tasmin vasati śāśvatīḥ samāḥ). 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.“Twist” (visūka) is used with “dodge” (vipphandita) and sometimes “duck” (visevita) for a horse fighting the bit (MN65:33.2) or a crab escaping the torment of children (MN35:23.9). Visūka is also used for a “show” of dance, etc., where the commentarial gloss paṭāṇi (“screw”) reinforces the sense “twist, gyrate”. As descriptions of views, they suggest the active process of denial and distortion through which views shape how we see the world. 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. They’re not freed from suffering, I say.

mn2:9.1But 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. They understand to which things they should apply the mind and to which things they should not apply the mind. So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.

mn2:10.1And what are the things to which they don’t apply the mind and should not? 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, desire to be reborn, and ignorance. These are the things to which they don’t apply the mind and should not.

mn2:10.6And what are the things to which they do apply the mind and should? 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, desire to be reborn, and ignorance. These are the things to which they do apply the mind and should.

mn2:10.11Because 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.

mn2:11.1They 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 the realization of the four noble truths. The suttas distinguish between someone who accepts the truth of the Dhamma either by faith or by logic, and someone who truly sees with direct experience (SN25.1). This direct vision, here called “rational application of mind”, may be expressed any number of different ways. And as they do so, they give up three fetters: substantialist view, doubt, and misapprehension of precepts and observances.They are a stream-enterer who has entered the first of the four stages of awakening. “Seeing” the four noble truths permanently severs these three fetters. This is the decisive difference between “seeing” and knowing by faith or logic (SN25.1). These are called the defilements that should be given up by seeing.

2. Defilements Given Up by Restraint

mn2:12.1And what are the defilements that should be given up by restraint?In the Gradual Training (eg. MN38:35.1), sense restraint (saṁvarā) comes before seeing the four noble truths. The sequence in this sutta does not follow the order of practice; rather, it starts and ends with the most important items. Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye. 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.Sense restraint is not about denial, but about freeing the mind from addiction. Reflecting rationally, they live restraining the faculty of the ear … the nose … the tongue … the body … the mind. 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.In the first and last items in this sutta, “giving up” defilements means their permanent eradication by means of the noble path. For the interim items, however, “giving up” refers to the more modest goal of practicing so that they do not arise in the mind. This creates the supportive conditions for deeper realizations, while giving the mind time for understanding to mature.

mn2:12.10For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

3. Defilements Given Up by Using

mn2:13.1And what are the defilements that should be given up by using?These are the four requisites used (paṭisevana) by a mendicant. They are provided to a mendicant at their ordination. Other possessions of a minor nature are also allowed, such as a razor, waistband, sandals, and so on. These passages are used as mindfulness reminders when making use of possessions. Take a mendicant who, reflecting rationally, makes use of robes: ‘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.’

mn2:14.1Reflecting rationally, they make use of almsfood: ‘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.’The next sutta (MN3) gives an example of this.
In several Chinese translations, “adornment” is applied to robes rather than almsfood, where it seems more fitting.
Compare the phrase yātrāmātraprasiddhyarthaṁ (“for accomplishing mere maintenance”) at Manusmṛti 4.3.

mn2:15.1Reflecting rationally, they make use of lodgings: ‘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.’

mn2:16.1Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’While it may seem odd to use medicines for purposes other than treating illness, this is a broad category. It includes anything used as a tonic, pick-me-up, or refreshment so long as it is not solid food, such as fruit juice, honey, ghee, ginger, etc.

mn2:17.1For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

4. Defilements Given Up by Enduring

mn2:18.1And what are the defilements that should be given up by enduring?The Buddha depicted the spiritual path as one of freedom and happiness. Nonetheless, practitioners will invariably encounter adversities along the way. Such things should be endured (adhivāsana) with patience and strength, without giving up. 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.

mn2:18.3For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

5. Defilements Given Up by Avoiding

mn2:19.1And what are the defilements that should be given up by avoiding?This item shows that endurance is not always the right response to adversity. Some things are best avoided (parivajjana) where possible. This is different, of course, from a strategy or compulsion of avoiding things that are uncomfortable. 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. 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.This introduces the hard-to-translate idea of gocara, literally “pasture”. It refers to the places or people to whom a mendicant “resorts”, especially when on alms. What is appropriate depends on context. For example, whereas there is no issue with accepting a meal from a sex worker (DN16:2.14.5), it would provoke suspicion if a monk entered a brothel for the meal.
Okappeti means “believe, trust” rather than “suspect”.

mn2:19.4For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

6. Defilements Given Up by Dispelling

mn2:20.1And what are the defilements that should be given up by dispelling?This section shows that, rather than being “non-judgmental” about ones’ thoughts, a meditator should recognize and “dispel” (vinodana) those that are harmful. The first step, however, in dispelling harmful thoughts is to recognize that they are harmful, which requires a degree of mindfulness and equanimity. Often that is sufficient: once one is mindful of the bad thought, it undercuts the greed, hate, and delusion that fuels it and it fades away. In cases where the mind is too caught up in the harmful thinking, a more deliberate practice can be required (MN20). 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.

mn2:20.3For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.

7. Defilements Given Up by Developing

mn2:21.1And what are the defilements that should be given up by developing?To develop (bhāvanā) is literally to “make be more”, to “grow” or “amplify”. The good factors that are already present, especially in the stream-enterer, are cultivated to support the realization of full awakening. It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness,The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.The four terms here—seclusion, fading away, cessation, ripening as letting go—are commonly applied to the different formulations of the path, but especially the seven awakening factors. Each expresses a fundamental quality of the path. They can be understood as a process of deepening that moves towards Nibbāna, the ultimate letting go, while each of the four is also a term for Nibbāna itself.

mn2:21.9For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

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mn2:22.1Now, 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.Spiritual teachings sometimes emphasize the critical role of a single practice to overcome different defilements, for example through chanting a mantra or by mindful awareness: many problems, one tool. This sutta, in line with the early texts generally, takes the opposing line, that the diversity of defilements requires a diversity of practices in response: many problems, many tools. 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.”This is the arahant.
The “fetters” are enumerated as ten at eg. AN10.13.
“Conceit”, which is one of the fetters, is the tendency of the mind to judge and assess in terms of oneself through the process of “conceiving” discussed in MN1.
They have “made an end of suffering” in the sense that they have cut off the root of transmigration. Nonetheless while an arahant is living they still experience suffering such as physical sickness.

mn2:22.3That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.

"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

3Atthi, 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. Dassanāpahātabbaāsava

4Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā puthujjano — ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

5Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati — ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

6Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati — ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

7Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

8So evaṁ ayoniso manasi karoti: ‘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? 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? Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṁkathī hoti: ‘Ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti?

9Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘Natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṁ diṭṭhi hoti: ‘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. Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘Na parimuccati dukkhasmā’ti vadāmi.

10Sutavā ca kho, bhikkhave, ariyasāvako — ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto — manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

11Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati — ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

12Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati — ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

13Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

14So ‘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. Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti — sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

2. Saṁvarāpahātabbaāsava

15Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati … pe … ghānindriyasaṁvarasaṁvuto viharati … pe … jivhindriyasaṁvarasaṁvuto viharati … pe … kāyindriyasaṁvarasaṁvuto viharati … pe … manindriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.

16Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.

3. Paṭisevanāpahātabbaāsava

17Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.

18Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: ‘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’.

19Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.

20Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’.

21Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

4. Adhivāsanāpahātabbaāsava

22Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? 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.

23Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

5. Parivajjanāpahātabbaāsava

24Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. 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.

25Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

6. Vinodanāpahātabbaāsava

26Katame ca, bhikkhave, āsavā vinodanā pahātabbā? 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.

27Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

7. Bhāvanāpahātabbaāsava

28Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti … pe … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

29Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

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30Yato 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; ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’"ti.

31Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.