5-10-2021
https://youtu.be/18vGSGcHoIY
Mindful swimming šāāļø Lavender CMJC Awake as Hunger is the worst kind of illness - Awakened One
encouraging all people to Grow Vegetablesš„¦ š« š„ š„ Beans in Pots. Fruit š Bearing Trees š³ all over the world š to Lead Happy š Life to Attain Eternal Bliss.
https://www.buddha-vacana.org/sutta/majjhima/mn002.html
MN 2 (M i 6)
SabbÄsava Sutta
ā All fermentations ā
[sabba+Äsava]
Very interesting sutta, where the different ways by which the Äsavas, fermentating defilements of the mind, are dispelled.
Note: infoĀ·bubbles on English words in italic
PÄįø·i
Evaį¹ me sutaį¹: ekaį¹ samayaį¹ bhagavÄ sÄvatthiyaį¹ viharati jetavane anÄthapiį¹įøikassa ÄrÄme. Tatra kho bhagavÄ bhikkhÅ« Ämantesi:
English
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks:
ā ābhikkhavoāti.
ā āBhadanteāti te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadavoca:
ā Monks!
ā Yes, lord, the monks responded. The Blessed One said:
ā āSabbÄsavasaį¹varapariyÄyaį¹ vo, bhikkhave, desessÄmi. Taį¹ suį¹Ätha, sÄdhukaį¹ manasi karotha, bhÄsissÄmÄ«āti.
ā Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.
ā āEvaį¹, bhanteāti kho te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadavoca:
ā As you say, sir, the monks replied. The Blessed One said:
ā JÄnato ahaį¹, bhikkhave, passato ÄsavÄnaį¹ khayaį¹ vadÄmi, no ajÄnato no apassato. KiƱca, bhikkhave, jÄnato kiƱca passato ÄsavÄnaį¹ khayaį¹ vadÄmi? Yoniso ca manasikÄraį¹ ayoniso ca manasikÄraį¹. Ayoniso, bhikkhave, manasikaroto anuppannÄ ceva ÄsavÄ uppajjanti, uppannÄ ca ÄsavÄ pavaįøįøhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannÄ ceva ÄsavÄ na uppajjanti, uppannÄ ca ÄsavÄ pahÄ«yanti.
ā Monks, the ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned.
Atthi, bhikkhave, ÄsavÄ dassanÄ pahÄtabbÄ, atthi ÄsavÄ saį¹varÄ pahÄtabbÄ, atthi ÄsavÄ paį¹isevanÄ pahÄtabbÄ, atthi ÄsavÄ adhivÄsanÄ pahÄtabbÄ, atthi ÄsavÄ parivajjanÄ pahÄtabbÄ, atthi ÄsavÄ vinodanÄ pahÄtabbÄ, atthi ÄsavÄ bhÄvanÄ pahÄtabbÄ.
There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.
(DassanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ dassanÄ pahÄtabbÄ? Idha, bhikkhave, assutavÄ puthujjano ā ariyÄnaį¹ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaį¹ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to ā manasikaraį¹Ä«ye dhamme nappajÄnÄti, amanasikaraį¹Ä«ye dhamme nappajÄnÄti. So manasikaraį¹Ä«ye dhamme appajÄnanto amanasikaraį¹Ä«ye dhamme appajÄnanto, ye dhammÄ na manasikaraį¹Ä«yÄ, te dhamme manasi karoti, ye dhammÄ manasikaraį¹Ä«yÄ te dhamme na manasi karoti.
(Fermentations to be abandoned by seeing)
And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person ā who has no regard for noble ones, is not well-versed or disciplined in their Dhamma, who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma ā does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.
Katame ca, bhikkhave, dhammÄ na manasikaraį¹Ä«yÄ ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vÄ kÄmÄsavo uppajjati, uppanno vÄ kÄmÄsavo pavaįøįøhati; anuppanno vÄ bhavÄsavo uppajjati, uppanno vÄ bhavÄsavo pavaįøįøhati; anuppanno vÄ avijjÄsavo uppajjati, uppanno vÄ avijjÄsavo pavaįøįøhati. Ime dhammÄ na manasikaraį¹Ä«yÄ ye dhamme manasi karoti.
And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.
Katame ca, bhikkhave, dhammÄ manasikaraį¹Ä«yÄ ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vÄ kÄmÄsavo na uppajjati, uppanno vÄ kÄmÄsavo pahÄ«yati; anuppanno vÄ bhavÄsavo na uppajjati, uppanno vÄ bhavÄsavo pahÄ«yati; anuppanno vÄ avijjÄsavo na uppajjati, uppanno vÄ avijjÄsavo pahÄ«yati. Ime dhammÄ manasikaraį¹Ä«yÄ ye dhamme na manasi karoti.
And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to.
Tassa amanasikaraį¹Ä«yÄnaį¹ dhammÄnaį¹ manasikÄrÄ manasikaraį¹Ä«yÄnaį¹ dhammÄnaį¹ amanasikÄrÄ anuppannÄ ceva ÄsavÄ uppajjanti uppannÄ ca ÄsavÄ pavaįøįøhanti.
Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.
So evaį¹ ayoniso manasi karoti: āahosiį¹ nu kho ahaį¹ atÄ«tamaddhÄnaį¹? Na nu kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kiį¹ nu kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kathaį¹ nu kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kiį¹ hutvÄ kiį¹ ahosiį¹ nu kho ahaį¹ atÄ«tamaddhÄnaį¹? BhavissÄmi nu kho ahaį¹ anÄgatamaddhÄnaį¹? Na nu kho bhavissÄmi anÄgatamaddhÄnaį¹? Kiį¹ nu kho bhavissÄmi anÄgatamaddhÄnaį¹? Kathaį¹ nu kho bhavissÄmi anÄgatamaddhÄnaį¹? Kiį¹ hutvÄ kiį¹ bhavissÄmi nu kho ahaį¹ anÄgatamaddhÄnaānti? Etarahi vÄ paccuppannamaddhÄnaį¹ ajjhattaį¹ kathaį¹kathÄ« hoti: āahaį¹ nu khosmi? No nu khosmi? Kiį¹ nu khosmi? Kathaį¹ nu khosmi? Ayaį¹ nu kho satto kuto Ägato? So kuhiį¹ gÄmÄ« bhavissatÄ«āti?
This is how he attends inappropriately: ‘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? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’
Tassa evaį¹ ayoniso manasikaroto channaį¹ diį¹į¹hÄ«naį¹ aƱƱatarÄ diį¹į¹hi uppajjati. āAtthi me attÄāti vÄ assa saccato thetato diį¹į¹hi uppajjati; ānatthi me attÄāti vÄ assa saccato thetato diį¹į¹hi uppajjati; āattanÄva attÄnaį¹ saƱjÄnÄmÄ«āti vÄ assa saccato thetato diį¹į¹hi uppajjati; āattanÄva anattÄnaį¹ saƱjÄnÄmÄ«āti vÄ assa saccato thetato diį¹į¹hi uppajjati; āanattanÄva attÄnaį¹ saƱjÄnÄmÄ«āti vÄ assa saccato thetato diį¹į¹hi uppajjati; atha vÄ panassa evaį¹ diį¹į¹hi hoti: āyo me ayaį¹ attÄ vado vedeyyo tatra tatra kalyÄį¹apÄpakÄnaį¹ kammÄnaį¹ vipÄkaį¹ paį¹isaį¹vedeti so kho pana me ayaį¹ attÄ nicco dhuvo sassato avipariį¹Ämadhammo sassatisamaį¹ tatheva į¹hassatÄ«āti. Idaį¹ vuccati, bhikkhave, diį¹į¹higataį¹ diį¹į¹higahanaį¹ diį¹į¹hikantÄraį¹ diį¹į¹hivisÅ«kaį¹ diį¹į¹hivipphanditaį¹ diį¹į¹hisaį¹yojanaį¹. Diį¹į¹hisaį¹yojanasaį¹yutto, bhikkhave, assutavÄ puthujjano na parimuccati jÄtiyÄ jarÄya maraį¹ena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi; āna parimuccati dukkhasmÄāti vadÄmi.
As he attends inappropriately in this way, one of six kinds of view arises in him: The view “I have a self” arises in him as true & established, or the view “I have no self” arises in him as true & established, or the view “It is precisely by means of self that I perceive self” arises in him as true & established, or the view “It is precisely by means of self that I perceive not-self” arises in him as true & established, or the view “It is precisely by means of not-self that I perceive self” arises in him as true & established, or else he has a view like this: “This very self of mine, the knower that is sensitive here & there to the ripening of good & bad actions, is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity”. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.
SutavÄ ca kho, bhikkhave, ariyasÄvako ā ariyÄnaį¹ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to, sappurisÄnaį¹ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to ā manasikaraį¹Ä«ye dhamme pajÄnÄti amanasikaraį¹Ä«ye dhamme pajÄnÄti. So manasikaraį¹Ä«ye dhamme pajÄnanto amanasikaraį¹Ä«ye dhamme pajÄnanto ye dhammÄ na manasikaraį¹Ä«yÄ te dhamme na manasi karoti, ye dhammÄ manasikaraį¹Ä«yÄ te dhamme manasi karoti.
The well-instructed disciple of the noble ones ā who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma ā discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.
Katame ca, bhikkhave, dhammÄ na manasikaraį¹Ä«yÄ ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vÄ kÄmÄsavo uppajjati, uppanno vÄ kÄmÄsavo pavaįøįøhati; anuppanno vÄ bhavÄsavo uppajjati, uppanno vÄ bhavÄsavo pavaįøįøhati; anuppanno vÄ avijjÄsavo uppajjati, uppanno vÄ avijjÄsavo pavaįøįøhati. Ime dhammÄ na manasikaraį¹Ä«yÄ, ye dhamme na manasi karoti.
And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.
Katame ca, bhikkhave, dhammÄ manasikaraį¹Ä«yÄ ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vÄ kÄmÄsavo na uppajjati, uppanno vÄ kÄmÄsavo pahÄ«yati; anuppanno vÄ bhavÄsavo na uppajjati, uppanno vÄ bhavÄsavo pahÄ«yati; anuppanno vÄ avijjÄsavo na uppajjati, uppanno vÄ avijjÄsavo pahÄ«yati. Ime dhammÄ manasikaraį¹Ä«yÄ ye dhamme manasi karoti.
And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to.
Tassa amanasikaraį¹Ä«yÄnaį¹ dhammÄnaį¹ amanasikÄrÄ manasikaraį¹Ä«yÄnaį¹ dhammÄnaį¹ manasikÄrÄ anuppannÄ ceva ÄsavÄ na uppajjanti, uppannÄ ca ÄsavÄ pahÄ«yanti.
Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.
So āidaį¹ dukkhaānti yoniso manasi karoti, āayaį¹ dukkhaĀ·samudayoāti yoniso manasi karoti, āayaį¹ dukkhaĀ·nirodhoāti yoniso manasi karoti, āayaį¹ dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄāti yoniso manasi karoti. Tassa evaį¹ yoniso manasikaroto tÄ«į¹i saį¹yojanÄni pahÄ«yanti: sakkÄyadiį¹į¹hi, vicikicchÄ, sÄ«labbataparÄmÄso.
He attends appropriately: “This is stress”, he attends appropriately: “This is the origination of stress”, he attends appropriately: “This is the cessation of stress”, he attends appropriately: “This is the way leading to the cessation of stress”. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices.
Ime vuccanti, bhikkhave, ÄsavÄ dassanÄ pahÄtabbÄ.
These are called the fermentations to be abandoned by seeing.
(Saį¹varÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ saį¹varÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso cakkhundriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, cakkhundriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, cakkhundriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
(Fermentations to be abandoned by restraining)
And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.
Paį¹isaį¹ khÄ yoniso sotindriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, sotindriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, sotindriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the ear-faculty do not arise for him when he dwells restrained with the restraint of the ear-faculty.
Paį¹isaį¹ khÄ yoniso ghÄnindriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, ghÄnindriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, ghÄnindriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the nose-faculty do not arise for him when he dwells restrained with the restraint of the nose-faculty.
Paį¹isaį¹ khÄ yoniso jivhindriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, jivhindriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, jivhindriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the tongue-faculty do not arise for him when he dwells restrained with the restraint of the tongue-faculty.
Paį¹isaį¹ khÄ yoniso kÄyindriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, kÄyindriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, kÄyindriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
Reflecting appropriately, he dwells restrained with the restraint of the body-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the body-faculty do not arise for him when he dwells restrained with the restraint of the body-faculty.
Paį¹isaį¹ khÄ yoniso manindriyasaį¹varasaį¹vuto viharati. YaƱhissa, bhikkhave, manindriyasaį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, manindriyasaį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti.
Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty.
YaƱhissa, bhikkhave, saį¹varaį¹ asaį¹vutassa viharato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, saį¹varaį¹ saį¹vutassa viharato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ saį¹varÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with restraint do not arise for him when he dwells restrained with restraint. These are called the fermentations to be abandoned by restraining.
(Paį¹isevanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ paį¹isevanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso cÄ«varaį¹ paį¹isevati, āyÄvadeva sÄ«tassa paį¹ighÄtÄya, uį¹hassa paį¹ighÄtÄya, įøaį¹sa-makasa-vÄtÄ-tapa-sarÄ«į¹sapa-samphassÄnaį¹ paį¹ighÄtÄya, yÄvadeva hiri-kopÄ«nappaį¹icchÄdanatthaį¹ā.
(Fermentations to be abandoned by using)
And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.
Paį¹isaį¹ khÄ yoniso piį¹įøapÄtaį¹ paį¹isevati: āneva davÄya, na madÄya, na maį¹įøanÄya, na vibhÅ«sanÄya, yÄvadeva imassa kÄyassa į¹hitiyÄ yÄpanÄya, vihiį¹sÅ«paratiyÄ, brahmacariyÄnuggahÄya, iti purÄį¹aƱca vedanaį¹ paį¹ihaį¹ khÄmi navaƱca vedanaį¹ na uppÄdessÄmi, yÄtrÄ ca me bhavissati anavajjatÄ ca phÄsuvihÄro caā.
Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.’
Paį¹isaį¹ khÄ yoniso senÄsanaį¹ paį¹isevati: āyÄvadeva sÄ«tassa paį¹ighÄtÄya, uį¹hassa paį¹ighÄtÄya, įøaį¹sa-makasa-vÄtÄ-tapa-sarÄ«į¹sapa-samphassÄnaį¹ paį¹ighÄtÄya, yÄvadeva utuparissaya-vinodana-paį¹isallÄn-ÄrÄmatthaį¹ā.
Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.
Paį¹isaį¹ khÄ yoniso gilÄnappaccaya-bhesajja-parikkhÄraį¹ paį¹isevati: āyÄvadeva uppannÄnaį¹ veyyÄbÄdhikÄnaį¹ vedanÄnaį¹ paį¹ighÄtÄya, abyÄbajjha-paramatÄyaā.
Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.
YaƱhissa, bhikkhave, appaį¹isevato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, paį¹isevato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ paį¹isevanÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.
(AdhivÄsanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ adhivÄsanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso khamo hoti sÄ«tassa uį¹hassa, jighacchÄya pipÄsÄya. įøaį¹sa-makasa-vÄtÄ-tapa-sarÄ«į¹sapa-samphassÄnaį¹, duruttÄnaį¹ durÄgatÄnaį¹ vacanapathÄnaį¹, uppannÄnaį¹ sÄrÄ«rikÄnaį¹ vedanÄnaį¹ dukkhÄnaį¹ tibbÄnaį¹ kharÄnaį¹ kaį¹ukÄnaį¹ asÄtÄnaį¹ amanÄpÄnaį¹ pÄį¹aharÄnaį¹ adhivÄsakajÄtiko hoti.
(Fermentations to be abandoned by tolerating)
And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life.
YaƱhissa, bhikkhave, anadhivÄsayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, adhivÄsayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ adhivÄsanÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.
(ParivajjanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ parivajjanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso caį¹įøaį¹ hatthiį¹ parivajjeti, caį¹įøaį¹ assaį¹ parivajjeti, caį¹įøaį¹ goį¹aį¹ parivajjeti, caį¹įøaį¹ kukkuraį¹ parivajjeti, ahiį¹ khÄį¹uį¹ kaį¹į¹akaį¹į¹hÄnaį¹ sobbhaį¹ papÄtaį¹ candanikaį¹ oįø·igallaį¹. YathÄrÅ«pe anÄsane nisinnaį¹ yathÄrÅ«pe agocare carantaį¹ yathÄrÅ«pe pÄpake mitte bhajantaį¹ viĆ±Ć±Å« sabrahmacÄrÄ« pÄpakesu į¹hÄnesu okappeyyuį¹, so taƱca anÄsanaį¹ taƱca agocaraį¹ te ca pÄpake mitte paį¹isaį¹ khÄ yoniso parivajjeti.
(Fermentations to be abandoned by avoiding)
And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct.
YaƱhissa, bhikkhave, aparivajjayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, parivajjayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ parivajjanÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.
(VinodanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ vinodanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso uppannaį¹ kÄmavitakkaį¹ nÄdhivÄseti pajahati vinodeti byantÄ«karoti anabhÄvaį¹ gameti, uppannaį¹ byÄpÄdavitakkaį¹ nÄdhivÄseti pajahati vinodeti byantÄ«karoti anabhÄvaį¹ gameti, uppannaį¹ vihiį¹sÄvitakkaį¹ nÄdhivÄseti pajahati vinodeti byantÄ«karoti anabhÄvaį¹ gameti, uppannuppanne pÄpake akusale dhamme nÄdhivÄseti pajahati vinodeti byantÄ«karoti anabhÄvaį¹ gameti.
(Fermentations to be abandoned by destroying)
And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. Reflecting appropriately, he does not tolerate an arisen thought of ill will. He abandons it, destroys it, dispels it, & wipes it out of existence. Reflecting appropriately, he does not tolerate an arisen thought of cruelty. He abandons it, destroys it, dispels it, & wipes it out of existence. Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence.
YaƱhissa, bhikkhave, avinodayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, vinodayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ vinodanÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.
(BhÄvanÄ pahÄtabbÄsavÄ)
Katame ca, bhikkhave, ÄsavÄ bhÄvanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu paį¹isaį¹ khÄ yoniso satisambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso dhammavicayasambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso vÄ«riyasambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso pÄ«tisambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso passaddhisambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso samÄdhisambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹; paį¹isaį¹ khÄ yoniso upekkhÄsambojjhaį¹ gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹.
(Fermentations to be abandoned by developing)
And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops analysis of qualities as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops persistence as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops rapture as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops serenity as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops concentration as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. Reflecting appropriately, he develops equanimity as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.
YaƱhissa, bhikkhave, abhÄvayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ, bhÄvayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti, bhikkhave, ÄsavÄ bhÄvanÄ pahÄtabbÄ.
The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.
Yato kho, bhikkhave, bhikkhuno ye ÄsavÄ dassanÄ pahÄtabbÄ te dassanÄ pahÄ«nÄ honti, ye ÄsavÄ saį¹varÄ pahÄtabbÄ te saį¹varÄ pahÄ«nÄ honti, ye ÄsavÄ paį¹isevanÄ pahÄtabbÄ te paį¹isevanÄ pahÄ«nÄ honti, ye ÄsavÄ adhivÄsanÄ pahÄtabbÄ te adhivÄsanÄ pahÄ«nÄ honti, ye ÄsavÄ parivajjanÄ pahÄtabbÄ te parivajjanÄ pahÄ«nÄ honti, ye ÄsavÄ vinodanÄ pahÄtabbÄ te vinodanÄ pahÄ«nÄ honti, ye ÄsavÄ bhÄvanÄ pahÄtabbÄ te bhÄvanÄ pahÄ«nÄ honti; ayaį¹ vuccati, bhikkhave, ābhikkhu sabbÄsavasaį¹varasaį¹vuto viharati, acchecchi taį¹haį¹, vivattayi saį¹yojanaį¹, sammÄ mÄnÄbhisamayÄ antamakÄsi dukkhassÄāti.
When a monk’s fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and, through the right penetration of conceit, has made an end of suffering & stress.
Idamavoca bhagavÄ. AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinandunti.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
Bodhi leaf
Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 29 July 2010.
āāāoOoāāā
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