MN 2 All the Cravings – Sabbāsavasutta

Medium Discourses Collection 2 – Majjhima Nikāya 2

[Āsava means craving or liking. Āsava and gati (habit) lay hidden (sleeping or in storage [saya]) and are called anusaya. With a strong enough “trigger,” an ingrained anusaya can be brought to the surface. Anusaya is the hardest to get rid of. Four types of āsava: kāma āsava, bhava āsava, diṭṭhi āsava, and avijjā āsava. Seven types of anusaya: kāmarāga anusaya, bhavarāga anusaya, paṭigha anusaya, māna anusaya, diṭṭhi anusaya, vicikicchā anusaya, avijjā anusaya.]

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I will teach you the explanation of the restraint of all cravings.

“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

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

2.4

The Buddha said this:

Bhagavā etadavoca:

3.1

“Bhikkhū, I say that the ending of cravings is for one who knows and sees, not for one who does not know or see.

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

3.2

For one who knows and sees what?

Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi?

3.3

Proper attention and improper attention.

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.

3.4

When you pay improper attention, cravings arise, and once arisen they grow.

Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;

3.5

When you pay proper attention, cravings don’t arise, and those that have already arisen are given up.

yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

4.1

Some cravings 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.

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.

5.0 [1. Cravings Given Up by Seeing – Dassanāpahātabbaāsava]

1. Cravings Given Up by Seeing

1. Dassanāpahātabbaāsava

5.1

And what are the cravings that should be given up by seeing?

Katame ca, bhikkhave, āsavā dassanā pahātabbā?

5.2

Take an uneducated average 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 noble persons, and are neither skilled nor trained in the teaching of the noble persons.

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—

5.3

They don’t understand to which things they should pay attention and to which things they should not pay attention.

manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.

5.4

So they pay attention to things they shouldn’t and don’t pay attention to things they should.

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

6.1

And what are the things to which they pay attention but should not?

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

6.2

They are the things that, when attention is paid to them, give rise to unarisen sensual cravings (kāmāsavo) and make arisen sensual cravings (kāmāsavo) grow: the cravings of sensual desire,

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;

6.3

desire to be reborn,

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;

6.4

and ignorance.

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—

6.5

These are the things to which they pay attention but should not.

ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

6.6

And what are the things to which they do not pay attention but should?

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

6.7

They are the things that, when attention is paid to them, do not give rise to unarisen sensual cravings (kāmāsavo) and give up arisen sensual cravings (kāmāsavo): the cravings of sensual desire,

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;

6.8

desire to be reborn,

anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;

6.9

and ignorance.

anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—

6.10

These are the things to which they do not pay attention but should.

ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

7.1

Because of paying attention to what they should not and not paying attention to what they should, unarisen sensual cravings (kāmāsavo) arise and arisen cravings (āsavo) grow.

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

7.2

This is how they attend improperly:

So evaṁ ayoniso manasi karoti:

7.3

‘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?

‘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?

7.4

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?’

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?

7.5

Or they are undecided about the present thus:

Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti:

7.6

‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’

‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti?

8.1

When they attend improperly in this way, one of the following six views arises in them and is taken as a genuine fact.

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.

8.2

The view: ‘My essence (attā) exists in an absolute sense.’

‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;

8.3

The view: ‘My essence (attā) does not exist in an absolute sense.’

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;

8.4

The view: ‘I perceive the essence (attā) with the essence (attā).’

‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

8.5

The view: ‘I perceive what is without essence (anattā) with the essence (attā).’

‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

8.6

The view: ‘I perceive the essence (attā) with what is without essence (anattā).’

‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

8.7

Or they have such a view:

atha vā panassa evaṁ diṭṭhi hoti:

8.8

‘This self of mine is he who speaks and feels and 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.’

‘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.

8.9

This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views.

Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ.

8.10

An uneducated average person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;

8.11

They’re not freed from suffering, I say.

‘na parimuccati dukkhasmā’ti vadāmi.

9.1

[Text is as below.]

Sutavā ca kho, bhikkhave, ariyasāvako—

9.2

But take an educated noble disciple who has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen noble persons, and are skilled and trained in the teaching of the noble persons.

ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—

9.3

They understand to which things they should pay attention and to which things they should not pay attention.

manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.

9.4

So they pay attention to things they should and don’t pay attention to things they shouldn’t.

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

10.1

And what are the things to which they don’t pay attention and should not?

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

10.2

They are the things that, when attention is paid to them, give rise to unarisen sensual cravings and make arisen sensual cravings grow: the cravings of sensual desire,

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;

10.3

desire to be reborn,

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;

10.4

and ignorance.

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—

10.5

These are the things to which they don’t pay attention and should not.

ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

10.6

And what are the things to which they do pay attention and should?

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

10.7

They are the things that, when attention is paid to them, do not give rise to unarisen sensual cravings (kāmāsavo) and give up arisen sensual cravings (kāmāsavo): the cravings of sensual desire,

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;

10.8

desire to be reborn,

anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;

10.9

and ignorance.

anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—

10.10

These are the things to which they do pay attention and should.

ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

10.11

Because of not paying attention to what they should not and paying attention to what they should, unarisen sensual cravings (kāmāsavo) don’t arise and arisen cravings (āsavo) are given up.

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

11.1

They properly attend: ‘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’.

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.

11.2

And as they do so, they give up three fetters:

Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—

11.3

identity view, doubt, and misapprehension of precepts and observances.

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

11.4

These are called the cravings that should be given up by seeing.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

12.0 [2. Cravings Given Up by Restraint – Saṁvarāpahātabbaāsava]

2. Cravings Given Up by Restraint

2. Saṁvarāpahātabbaāsava

12.1

And what are the cravings that should be given up by restraint?

Katame ca, bhikkhave, āsavā saṁvarā pahātabbā?

12.2

Take a bhikkhu who, reflecting properly, lives restraining the faculty of the eye.

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.

12.3

For the distressing and feverish cravings that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.

Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.

12.4

Reflecting properly, they live restraining the faculty of the ear …

Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…

12.5

the nose …

ghānindriyasaṁvarasaṁvuto viharati …pe…

12.6

the tongue …

jivhindriyasaṁvarasaṁvuto viharati …pe…

12.7

the body …

kāyindriyasaṁvarasaṁvuto viharati …pe…

12.8

the mind.

manindriyasaṁvarasaṁvuto viharati.

12.9

For the distressing and feverish cravings that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.

Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.

12.10

For the distressing and feverish cravings that might arise in someone who lives without restraint do not arise when there is such restraint.

Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.

12.11

These are called the cravings that should be given up by restraint.

Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.

13.0 [3. Cravings Given Up by Using – Paṭisevanāpahātabbaāsava]

3. Cravings Given Up by Using

3. Paṭisevanāpahātabbaāsava

13.1

And what are the cravings that should be given up by using?

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?

13.2

Take a bhikkhu who, reflecting properly, makes use of robes:

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati:

13.3

‘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.’

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.

14.1

Reflecting properly, they make use of almsfood:

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati:

14.2

‘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 live blamelessly and at ease.’

‘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’.

15.1

Reflecting properly, they make use of lodgings:

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati:

15.2

‘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.’

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.

16.1

Reflecting properly, they make use of medicines and supplies for the sick:

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati:

16.2

‘Only for the sake of warding off the pains of illness and to promote good health.’

‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’.

17.1

For the distressing and feverish cravings that might arise in someone who lives without using these things do not arise when they are used.

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.

17.2

These are called the cravings that should be given up by using.

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

18.0 [4. Cravings Given Up by Enduring – Adhivāsanāpahātabbaāsava]

4. Cravings Given Up by Enduring

4. Adhivāsanāpahātabbaāsava

18.1

And what are the cravings that should be given up by enduring?

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?

18.2

Take a bhikkhu who, reflecting properly, 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.

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.

18.3

For the distressing and feverish cravings that might arise in someone who lives without enduring these things do not arise when they are endured.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.

18.4

These are called the cravings that should be given up by enduring.

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

19.0 [5. Cravings Given Up by Avoiding – Parivajjanāpahātabbaāsava]

5. Cravings Given Up by Avoiding

5. Parivajjanāpahātabbaāsava

19.1

And what are the cravings that should be given up by avoiding?

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?

19.2

Take a bhikkhu who, reflecting properly, 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.

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ.

19.3

Reflecting properly, 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.

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.

19.4

For the distressing and feverish cravings that might arise in someone who lives without avoiding these things do not arise when they are avoided.

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

19.5

These are called the cravings that should be given up by avoiding.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

20.0 [6. Cravings Given Up by Dispelling – Vinodanāpahātabbaāsava]

6. Cravings Given Up by Dispelling

6. Vinodanāpahātabbaāsava

20.1

And what are the cravings that should be given up by dispelling?

Katame ca, bhikkhave, āsavā vinodanā pahātabbā?

20.2

Take a bhikkhu who, reflecting properly, 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.

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.

20.3

For the distressing and feverish cravings that might arise in someone who lives without dispelling these things do not arise when they are dispelled.

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.

20.4

These are called the cravings that should be given up by dispelling.

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

21.0 [7. Cravings Given Up by Developing – Bhāvanāpahātabbaāsava]

7. Cravings Given Up by Developing

7. Bhāvanāpahātabbaāsava

21.1

And what are the cravings that should be given up by developing?

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?

21.2

It’s when a bhikkhu, reflecting properly, develops the awakening factors of mindfulness,

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;

21.3

investigation of dhamma,

paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe…

21.4

energy,

vīriyasambojjhaṅgaṁ bhāveti …

21.5

rapture,

pītisambojjhaṅgaṁ bhāveti …

21.6

tranquility,

passaddhisambojjhaṅgaṁ bhāveti …

21.7

samādhi,

samādhisambojjhaṅgaṁ bhāveti …

21.8

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

21.9

For the distressing and feverish cravings that might arise in someone who lives without developing these things do not arise when they are developed.

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

21.10

These are called the cravings that should be given up by developing.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

22.1

Now, take a bhikkhu who, by seeing, has given up the cravings (āsavā) that should be given up by seeing. By restraint, they’ve given up the cravings (āsavā) that should be given up by restraint. By using, they’ve given up the cravings (āsavā) that should be given up by using. By enduring, they’ve given up the cravings (āsavā) that should be given up by enduring. By avoiding, they’ve given up the cravings (āsavā) that should be given up by avoiding. By dispelling, they’ve given up the cravings (āsavā) that should be given up by dispelling. By developing, they’ve given up the cravings (āsavā) that should be given up by developing.

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;

22.2

They’re called a bhikkhu who lives having restrained all cravings (āsavā), who has cut off attachment (taṇhaṁ), untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

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

22.3

That is what the Buddha said.

Idamavoca bhagavā.

22.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

22.5

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.