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Majjhima Nikāya 2 Sabbāsavasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

The Discourse on All the Taints (Sabbāsava Sutta)

Thus have I heard: At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

There, the Blessed One addressed the disciples:

Bhagavā etadavoca: “sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.

Disciples, I will teach you the way of destroying all taints.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, pay close attention, and I will speak.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.

Disciples, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see.

Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi?

And what is the knowing and seeing that leads to the destruction of the taints?

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.

Wise attention not improper attention.

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.

When one attends carelessly, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā. 1.

There are taints to be abandoned by seeing, taints to be abandoned by restraining, taints to be abandoned by using, taints to be abandoned by enduring, taints to be abandoned by avoiding, taints to be abandoned by dispelling, and taints to be abandoned by developing.

Dassanāpahātabbaāsava Katame ca, bhikkhave, āsavā dassanā pahātabbā?

And what are the taints to be abandoned by seeing?

Here an unlearned ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, does not know what things are fit for attention and what things are unfit for attention.

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.

Not knowing what things are fit for attention and what things are unfit for attention, he attends to things unfit for attention and does not attend to things fit for attention.

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. Katame 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.

And what are the things unfit for attention that he attends to?

Whatever things, when attended to, lead to the arising of unarisen sense satisfaction, or to the increase of arisen sense satisfaction; to the arising of unarisen desire for existence, or to the increase of arisen desire for existence; to the arising of unarisen ignorance, or to the increase of arisen ignorance : these are the things unfit for attention that he attends to.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?

And what are the things fit for attention that he does not attend to?

Whatever things, when attended to, do not lead to the arising of unarisen sense satisfaction, or to the increase of arisen sense satisfaction; to the arising of unarisen desire for existence, or to the increase of arisen desire for existence; to the arising of unarisen ignorance, or to the increase of arisen ignorance : these are the things fit for attention that he does not attend to.

By attending to things unfit for attention and not attending to things fit for attention, unarisen taints arise and arisen taints increase.

So evaṁ ayoniso manasi karoti: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ?

He attends carelessly thus:

Was I in the past?

Na nu kho ahosiṁ atītamaddhānaṁ?

Was I not in the past?

Kiṁ nu kho ahosiṁ atītamaddhānaṁ?

What was I in the past?

Kathaṁ nu kho ahosiṁ atītamaddhānaṁ?

How was I in the past?

Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ?

Having been what, what was I in the past?

Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ?

Shall I be in the future?

Na nu kho bhavissāmi anāgatamaddhānaṁ?

Shall I not be in the future?

Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ?

What shall I be in the future?

Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ?

How shall I be in the future?

Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti?

Having been what, what shall I be in the future?

Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: ‘ahaṁ nu khosmi?

Or else he is inwardly perplexed about the present thus:

Am I?

No nu khosmi?

Am I not?

Kiṁ nu khosmi?

What am I?

Kathaṁ nu khosmi?

How am I?

Ayaṁ nu kho satto kuto āgato?

Where has this being come from?

So kuhiṁ gāmī bhavissatī’ti?

Where will it go?

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.

When he attends carelessly in this way, one of six views arises in him.

‘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.

The view I have a self arises in him as true and established, or the view I have no self arises in him as true and established, or the view I perceive self with self arises in him as true and established, or the view I perceive not-self with self arises in him as true and established, or the view I perceive self with not-self arises in him as true and established, or else he has some such view as this:

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.

It is this self of mine that speaks and feels and experiences here and there the result of good and bad actions; but this self of mine is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.

Sutavā ca kho, bhikkhave, ariyasāvako— ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto— manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.

This entanglement in views is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views.

So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?

Fettered by the fetter of views, the unlearned ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering, I say.

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.

I say that one who sees the taints to be abandoned by seeing is a disciple who has cut off craving, turned away from the fetters, and, through right knowing, has made an end of suffering.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?

And what are the taints to be abandoned by restraining?

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

Here a disciple, reflecting wisely, uses restraint over the faculty of sight : not for seeing sensual pleasures, but only for seeing what is beneficial.

Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

He uses restraint over the faculty of hearing...

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. 2.

the faculty of smell... the faculty of taste...

Saṁvarāpahātabbaāsava Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.

the faculty of touch.

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…

Reflecting wisely, he uses the robe: only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, sun, and reptiles, and only for the purpose of covering the private parts.

kāyindriyasaṁvarasaṁvuto viharati …pe… manindriyasaṁvarasaṁvuto viharati. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.

Reflecting wisely, he uses alms food: not for fun, not for indulgence, not for physical beauty, not for adornment, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering, Thus I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless and live in comfort.

Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. 3. Paṭisevanāpahātabbaāsava Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.

Reflecting wisely, he uses the lodging: only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, sun, and reptiles, and only for the purpose of warding off the perils of climate and for enjoying seclusion.

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

Reflecting wisely, he uses medicinal requisites for curing the sick: only for protection from arisen afflictive feelings and for complete freedom from disease.

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

If, while not using these things, taints, distress, and fever might arise, by using them, those taints, distress, and fever do not arise.

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. 4. Adhivāsanāpahātabbaāsava Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?

And what are the taints to be abandoned by enduring?

Here a disciple, reflecting wisely, endures cold and heat, hunger and thirst, flies, mosquitoes, wind, sun, and reptiles, harsh and unwelcome words.

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.

He endures bodily feelings that are painful, severe, sharp, bitter, unpleasant, disagreeable, and life-threatening. If unendured, such feelings would give rise to taints, distress, and fever. But by enduring them, those taints, distress, and fever do not arise.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. 5. Parivajjanāpahātabbaāsava Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?

And what are the taints to be abandoned by avoiding?

Here a disciple wisely avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, a thorny place, a pit, a precipice, a cesspool, 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. 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.

Just as a wise fellow disciple would avoid sitting in a place where there is no food, wandering in a place that is not suitable, and associating with bad friends, so he wisely avoids that place without food, that unsuitable place, and those bad friends.

If he does not avoid them, taints, distress, and fever arise in him.

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.

But if he avoids them, those taints, distress, and fever do not arise.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. 6. Vinodanāpahātabbaāsava Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe…

And what are the taints to be abandoned by dispelling?

Here a disciple wisely does not tolerate an arisen sensual thought, but abandons it, dispels it, brings it to an end, and obliterates it. He does not tolerate an arisen thought of ill-will...

uppannaṁ vihiṁsāvitakkaṁ …pe…

an arisen thought of harming...

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

any arisen unwholesome states, but abandons them, dispels them, brings them to an end, and obliterates them.

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. 7.

If he does not dispel them, taints, distress, and fever arise in him. But if he dispels them, those taints, distress, and fever do not arise.

Bhāvanāpahātabbaāsava Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?

And what are the taints to be abandoned by developing?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti …

Here a disciple wisely develops the mindfulness enlightenment factor, which is based on seclusion, dispassion, and cessation, and ripens in relinquishment; he wisely develops the investigation-of-states enlightenment factor...

passaddhisambojjhaṅgaṁ bhāveti …

the energy enlightenment factor...

samādhisambojjhaṅgaṁ bhāveti …

the joy enlightenment factor...

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

the tranquility enlightenment factor... the concentration enlightenment factor...

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.

the equanimity enlightenment factor, which is based on seclusion, dispassion, and cessation, and ripens in relinquishment.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. 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; ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

If he does not develop them, taints, distress, and fever arise in him. But if he develops them, those taints, distress, and fever do not arise.

When a disciple has abandoned the taints to be abandoned by seeing, by restraining, by using, by enduring, by avoiding, by dispelling, and by developing, he is called a disciple who dwells restrained with the restraint of all the taints, who has cut off craving, turned away from the fetters, and, through right knowing, has made an end of suffering.

Idamavoca bhagavā.

Thus spoke the Blessed One.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The disciples were satisfied and delighted in the Blessed One's words.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.

The discourse on all the taints is finished.