Sabbāsavasutta

Majjhima Nikāya 2

All the Defilements · Translation: Bhikkhu Sujato, SuttaCentral

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learnedSutavā andca indeedkho, monksbhikkhave, noble discipleariyasāvako—
of the noble onesariyānaṁ a seerdassāvī in the noble ones' teachingariyadhammassa skilledkovido in the noble ones' teachingariyadhamme well trainedsuvinīto, of true personssappurisānaṁ a seerdassāvī in the true persons' teachingsappurisadhammassa skilledkovido in the true persons' teachingsappurisadhamme well trainedsuvinīto—
to be attended tomanasikaraṇīye thingsdhamme understandspajānāti not to be attended toamanasikaraṇīye thingsdhamme understandspajānāti.
heSo to be attended tomanasikaraṇīye thingsdhamme understandingpajānanto not to be attended toamanasikaraṇīye thingsdhamme understandingpajānanto whichye thingsdhammā notna to be attended tomanasikaraṇīyā thosete thingsdhamme notna in mindmanasi applieskaroti, whichye thingsdhammā to be attended tomanasikaraṇīyā thosete thingsdhamme in mindmanasi applieskaroti.

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. 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.

And 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. And 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. 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.

heSo ‘this‘idaṁ is suffering’ (quote)dukkhan’ti rationallyyoniso in mindmanasi applieskaroti, ‘this‘ayaṁ is the origin of suffering’ (quote)dukkhasamudayo’ti rationallyyoniso in mindmanasi applieskaroti, ‘this‘ayaṁ is the cessation of suffering’ (quote)dukkhanirodho’ti rationallyyoniso in mindmanasi applieskaroti, ‘this‘ayaṁ leading to the cessation of sufferingdukkhanirodhagāminī is the practice’ (quote)paṭipadā’ti rationallyyoniso in mindmanasi applieskaroti.
for himTassa thusevaṁ rationallyyoniso for one attendingmanasikaroto threetīṇi fetterssaṁyojanāni are given uppahīyanti—
substantialist viewsakkāyadiṭṭhi, doubtvicikicchā, misapprehension of precepts and observancessīlabbataparāmāso.
theseIme are calledvuccanti, monksbhikkhave, defilementsāsavā by seeingdassanā to be given uppahātabbā.

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’. And as they do so, they give up three fetters: substantialist view, doubt, and misapprehension of precepts and observances. These are called the defilements that should be given up by seeing.

defilements given up by restraintSaṁvarāpahātabbaāsava

2. Defilements Given Up by Restraint

whichKatame andca, monksbhikkhave, defilementsāsavā by restraintsaṁvarā to be given uppahātabbā?
hereIdha, monksbhikkhave, a monkbhikkhu reflectingpaṭisaṅkhā rationallyyoniso restrained by restraint of the eye facultycakkhundriyasaṁvarasaṁvuto livesviharati.
for whichever in himYañhissa, monksbhikkhave, as to restraint of the eye facultycakkhundriyasaṁvaraṁ for one unrestrainedasaṁvutassa livingviharato might ariseuppajjeyyuṁ defilementsāsavā distressing and feverishvighātapariḷāhā, as to restraint of the eye facultycakkhundriyasaṁvaraṁ for one restrainedsaṁvutassa livingviharato thus for himevaṁsa thosete defilementsāsavā distressing and feverishvighātapariḷāhā notna arehonti.
reflectingPaṭisaṅkhā rationallyyoniso restrained by restraint of the ear facultysotindriyasaṁvarasaṁvuto livesviharati and so on…pe…
restrained by restraint of the nose facultyghānindriyasaṁvarasaṁvuto livesviharati and so on…pe…
restrained by restraint of the tongue facultyjivhindriyasaṁvarasaṁvuto livesviharati and so on…pe…
restrained by restraint of the body facultykāyindriyasaṁvarasaṁvuto livesviharati and so on…pe…
restrained by restraint of the mind facultymanindriyasaṁvarasaṁvuto livesviharati.
for whichever in himYañhissa, monksbhikkhave, as to restraint of the mind facultymanindriyasaṁvaraṁ for one unrestrainedasaṁvutassa livingviharato might ariseuppajjeyyuṁ defilementsāsavā distressing and feverishvighātapariḷāhā, as to restraint of the mind facultymanindriyasaṁvaraṁ for one restrainedsaṁvutassa livingviharato thus for himevaṁsa thosete defilementsāsavā distressing and feverishvighātapariḷāhā notna arehonti.
for whichever in himYañhissa, monksbhikkhave, as to restraintsaṁvaraṁ for one unrestrainedasaṁvutassa livingviharato might ariseuppajjeyyuṁ defilementsāsavā distressing and feverishvighātapariḷāhā, as to restraintsaṁvaraṁ for one restrainedsaṁvutassa livingviharato thus for himevaṁsa thosete defilementsāsavā distressing and feverishvighātapariḷāhā notna arehonti.
theseIme are calledvuccanti, monksbhikkhave, defilementsāsavā by restraintsaṁvarā to be given uppahātabbā.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. 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. Reflecting rationally, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. 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. For 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.

defilements given up by usingPaṭisevanāpahātabbaāsava

3. Defilements Given Up by Using

whichKatame andca, monksbhikkhave, defilementsāsavā by usingpaṭisevanā to be given uppahātabbā?
hereIdha, monksbhikkhave, a monkbhikkhu reflectingpaṭisaṅkhā rationallyyoniso robescīvaraṁ usespaṭisevati:
‘only for‘yāvadeva of coldsītassa warding offpaṭighātāya, of heatuṇhassa warding offpaṭighātāya, of contact with flies, mosquitoes, wind, sun, reptilesḍaṁsamakasavātātapasarīsapasamphassānaṁ warding offpaṭighātāya, only foryāvadeva covering the private parts’hirikopīnappaṭicchādanatthaṁ’.

And what are the defilements that should be given up by using? 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.’

reflectingPaṭisaṅkhā rationallyyoniso almsfoodpiṇḍapātaṁ usespaṭisevati:
‘not‘neva for fundavāya, notna for indulgencemadāya, notna for adornmentmaṇḍanāya, notna for decorationvibhūsanāya, only foryāvadeva of thisimassa bodykāyassa for the maintenanceṭhitiyā for the sustenanceyāpanāya, for the ending of harmvihiṁsūparatiyā, for supporting the spiritual lifebrahmacariyānuggahāya, thusiti and oldpurāṇañca feelingvedanaṁ I shall put an end topaṭihaṅkhāmi and newnavañca feelingvedanaṁ notna I shall give rise touppādessāmi, keeping goingyātrā andca for meme there will bebhavissati blamelessnessanavajjatā andca comfortable abidingphāsuvihāro and’ca’.

Reflecting 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.’

reflectingPaṭisaṅkhā rationallyyoniso lodgingssenāsanaṁ usespaṭisevati:
‘only for‘yāvadeva of coldsītassa warding offpaṭighātāya, of heatuṇhassa warding offpaṭighātāya, of contact with flies, mosquitoes, wind, sun, reptilesḍaṁsamakasavātātapasarīsapasamphassānaṁ warding offpaṭighātāya, only foryāvadeva dispelling weather perils and enjoying retreat’utuparissayavinodanapaṭisallānārāmatthaṁ’.

Reflecting 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.’

reflectingPaṭisaṅkhā rationallyyoniso medicines and supplies for the sickgilānappaccayabhesajjaparikkhāraṁ usespaṭisevati:
‘only for‘yāvadeva of arisenuppannānaṁ oppressiveveyyābādhikānaṁ feelingsvedanānaṁ warding offpaṭighātāya, for utmost freedom from affliction’abyābajjhaparamatāya’.

Reflecting 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.’

for whichever in himYañhissa, monksbhikkhave, for one not usingappaṭisevato might ariseuppajjeyyuṁ defilementsāsavā distressing and feverishvighātapariḷāhā, for one usingpaṭisevato thus for himevaṁsa thosete defilementsāsavā distressing and feverishvighātapariḷāhā notna arehonti.
theseIme are calledvuccanti, monksbhikkhave, defilementsāsavā by usingpaṭisevanā to be given uppahātabbā.

For 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.

defilements given up by enduringAdhivāsanāpahātabbaāsava

4. Defilements Given Up by Enduring

whichKatame andca, monksbhikkhave, defilementsāsavā by enduringadhivāsanā to be given uppahātabbā?
hereIdha, monksbhikkhave, a monkbhikkhu reflectingpaṭisaṅkhā rationallyyoniso patientkhamo ishoti of coldsītassa of heatuṇhassa, of hungerjighacchāya of thirstpipāsāya. of contact with flies, mosquitoes, wind, sun, reptilesḌaṁsamakasavātātapasarīsapasamphassānaṁ, ill-spokenduruttānaṁ unwelcomedurāgatānaṁ of ways of speechvacanapathānaṁ, of arisenuppannānaṁ bodilysārīrikānaṁ feelingsvedanānaṁ painfuldukkhānaṁ sharptibbānaṁ severekharānaṁ acutekaṭukānaṁ disagreeableasātānaṁ unpleasantamanāpānaṁ life-threateningpāṇaharānaṁ of an enduring natureadhivāsakajātiko ishoti.
for whichever in himYañhissa, monksbhikkhave, for one not enduringanadhivāsayato might ariseuppajjeyyuṁ defilementsāsavā distressing and feverishvighātapariḷāhā, for one enduringadhivāsayato thus for himevaṁsa thosete defilementsāsavā distressing and feverishvighātapariḷāhā notna arehonti.
theseIme are calledvuccanti, monksbhikkhave, defilementsāsavā by enduringadhivāsanā to be given uppahātabbā.

And what are the defilements that should be given up by enduring? 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. For 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.

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