Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.

Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.

Categories:

Search:

Archives:

Meta:

November 2024

M	T	W	T	F	S	S
« Jan
	1	2	3
4	5	6	7	8	9	10
11	12	13	14	15	16	17
18	19	20	21	22	23	24
25	26	27	28	29	30

01/25/22

𝓛𝓔𝓢𝓢𝓞𝓝 4325 Wed 26 Jan 2022 AN 9.41 (A iv 438) Tapussa Sutta {excerpt} — The question of Tapussa — To Practice and propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! To get trained on best raw vegetable and fruit salads for mindful swimmers.

𝓛𝓔𝓢𝓢𝓞𝓝 4325 Wed 26 Jan 2022

AN 9.41 (A iv 438)

Tapussa Sutta

{excerpt}

— The question of Tapussa —

To Practice and propagate from Kushinara Nibbana Bhumi Pagoda
http://sarvajan.ambedkar.org
wishes to be your working partner to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
To get trained on best raw vegetable and fruit salads
for mindful swimmers.

8026576733

THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD)
9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
Bangalore-560075
Phone: 25288672

Email: ablehand@vsnl.com

(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)

https://www.youtube.com/watch?v=I-zErs9iM_Y

https://www.buddha-vacana.org/…/anguttara/09/an09-041.html

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Navaka Nipāta

AN 9.41 (A iv 438)

Tapussa Sutta

{excerpt}

— The question of Tapussa —

https://www.youtube.com/watch?v=ceuXwlW96X4

https://www.buddha-vacana.org/sutta/majjhima/mn002.html

Tree >> Sutta Piṭaka >> Majjhima Nikāya

MN 2 (M i 6)

Sabbāsava Sutta

— All fermentations —

[sabba+āsava]

English

Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

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:

– Monks!

– Yes, lord, the monks responded. The Blessed One said:

– Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.

– As you say, sir, the monks replied. The Blessed One said:

–
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.

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.

(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 — 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 — 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.

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.

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.

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.

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?’

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.

The
well-instructed disciple of the noble ones — 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 —
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.

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.

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.

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.

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.

These are called the fermentations to be abandoned by seeing.

(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.

(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.

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.

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.

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.

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.

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.

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.

(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.

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.’

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.

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.

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.

(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.

(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.

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.

(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.

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.

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.

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.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Pāḷi

Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:

– ‘bhikkhavo’ti.

– ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

– ‘Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’ti.

– ‘Evaṃ, bhante’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

–
Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no
apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. 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.

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

(Dassanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā
puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme
avinīto, sappurisānaṃ 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.

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.

Katame
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.

Tassa
amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ
amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā
pavaḍḍhanti.

So
evaṃ ayoniso manasi karoti: ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ
atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho
bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu
kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ
kathaṃkathī hoti: ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ
nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?

Tassa
evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me
attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ
sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi
uppajjati; atha vā panassa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado
vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so
kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ
tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ
diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘na parimuccati dukkhasmā’ti vadāmi.

Sutavā
ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido
ariyadhamme suvinīto, sappurisānaṃ 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.

Katame
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.

Katame
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.

Tassa
amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ
manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā
pahīyanti.

So
‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkha·samudayo’ti yoniso
manasi karoti, ‘ayaṃ dukkha·nirodho’ti yoniso manasi karoti, ‘ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ
yoniso manasikaroto tīṇi saṃyojanāni pahīyanti: sakkāyadiṭṭhi,
vicikicchā, sīlabbataparāmāso.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

(Saṃvarā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa,
bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te
āsavā vighātapariḷāhā na honti.

Paṭisaṅkhā
yoniso sotindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
sotindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, sotindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti.

Paṭisaṅkhā
yoniso ghānindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
ghānindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, ghānindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti.

Paṭisaṅkhā
yoniso jivhindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
jivhindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, jivhindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti.

Paṭisaṅkhā
yoniso kāyindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
kāyindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, kāyindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti.

Paṭisaṅkhā
yoniso manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti.

Yañhissa,
bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā
pahātabbā.

(Paṭisevanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso cīvaraṃ paṭisevati, ‘yāvadeva sītassa paṭighātāya,
uṇhassa paṭighātāya, ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ
paṭighātāya, yāvadeva hiri-kopīnappaṭicchādanatthaṃ’.

Paṭisaṅkhā
yoniso piṇḍapātaṃ paṭisevati: ‘neva davāya, na madāya, na maṇḍanāya, na
vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā,
brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca
vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro
ca’.

Paṭisaṅkhā
yoniso senāsanaṃ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa
paṭighātāya, ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ paṭighātāya,
yāvadeva utuparissaya-vinodana-paṭisallān-ārāmatthaṃ’.

Paṭisaṅkhā
yoniso gilānappaccaya-bhesajja-parikkhāraṃ paṭisevati: ‘yāvadeva
uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
abyābajjha-paramatāya’.

Yañhissa,
bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato
evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
paṭisevanā pahātabbā.

(Adhivāsanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya.
Ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ, duruttānaṃ durāgatānaṃ
vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ
kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko
hoti.

Yañhissa,
bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā,
adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti,
bhikkhave, āsavā adhivāsanā pahātabbā.

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.

(Parivajjanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti,
caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ
kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane
nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ
viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca
agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

Yañhissa,
bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā,
parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti,
bhikkhave, āsavā parivajjanā pahātabbā.

(Vinodanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti
byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ nādhivāseti
pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ
vihiṃsāvitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ
gameti, uppannuppanne pāpake akusale dhamme nādhivāseti pajahati
vinodeti byantīkaroti anabhāvaṃ gameti.

Yañhissa,
bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato
evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
vinodanā pahātabbā.

(Bhāvanā pahātabbāsavā)

Katame
ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu
paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso vīriyasambojjhaṅgaṃ
bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ
vossaggapariṇāmiṃ; paṭisaṅkhā yoniso pītisambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
paṭisaṅkhā yoniso passaddhisambojjhaṅgaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
samādhisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
nirodhanissitaṃ vossaggapariṇāmiṃ.

Yañhissa,
bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato
evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
bhāvanā pahātabbā.

Yato
kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā
honti, ye āsavā saṃvarā pahātabbā te saṃvarā 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; ayaṃ
vuccati, bhikkhave, ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi
taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi
dukkhassā’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

youtube.com

Sabbasava Sutta (All the Fermentation)

Buddhist Vihara Society in BC - 2018 - Vassana Retreat Dhamma Talk,Ven. Medawala Saranapala,

https://indiagardening.com/…/best-plant-nurseries-in…/

indiagardening.com

15 Best Plant Nurseries In Bangalore

The technological capital of India has more then 60+ plant sales outle

15 Best Plant Nurseries In Bangalore

The technological capital of India has more then 60+ plant sales outlets. Here we present a list of 15 Best Plant Nurseries In Bangalore.

Being the city that suffers from problems like traffic congestion and
waste management, Bangalore has a sparse density of trees. It is a need
of the hour to plant more trees in the city.

The nurseries listed here will offer you almost every type of
saplings. Some of these nurseries also provide lawn care services,
maintenance, and landscape services. Moreover, you can discover the
best varieties of Medicinal, Ornamental, Fruit, Exotic, and office
plants too. They are usually open from 9:30 AM to 6:30 PM. Click on the
names to find out more details about the nurseries. To search for any
other plant nursery in Bangalore click here.