When one knows and sees the four noble truths, there is the wearing away of the taints.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti.
“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the end of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the end of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.
“For a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| who is practicing,
following the direct path;
The knowledge of the |wearing away::exhaustion, depletion, gradual destruction [khaya]| arises first,
then follows |final knowledge::spiritual insight of the complete wearing away of the mental defilements; full awakening [aññā]|.
Tato aññāvimuttassa,
vimuttiñāṇamuttamaṁ;
Uppajjati khaye ñāṇaṁ,
khīṇā saṁyojanā iti.
For one liberated through final knowledge,
the supreme knowledge of liberation arises;
At the moment of complete wearing away, knowledge arises:
‘The fetters are exhausted.’
Na tvevidaṁ kusītena,
bālenamavijānatā;
Nibbānaṁ adhigantabbaṁ,
sabbaganthappamocanan”ti.
This is not for one who is |lazy::procrastinating, inactive person, indolent [kusīta]|,
|immature::lacking in discernment or good sense, child-like in understanding [bāla]| or who cannot comprehend;
|Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| is to be attained—
the release from all |bonds::ties, knots [gantha]|.
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the end of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the end of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”
The Blessed One spoke on this matter. In this regard, it is said:
“For a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| who is practicing,
following the direct path;
The knowledge of the |wearing away::exhaustion, depletion, gradual destruction [khaya]| arises first,
then follows |final knowledge::spiritual insight of the complete wearing away of the mental defilements; full awakening [aññā]|.
For one liberated through final knowledge,
the supreme knowledge of liberation arises;
At the moment of complete wearing away, knowledge arises:
‘The fetters are exhausted.’
This is not for one who is |lazy::procrastinating, inactive person, indolent [kusīta]|,
|immature::lacking in discernment or good sense, child-like in understanding [bāla]| or who cannot comprehend;
|Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| is to be attained—
the release from all |bonds::ties, knots [gantha]|.
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.
Tato aññāvimuttassa,
vimuttiñāṇamuttamaṁ;
Uppajjati khaye ñāṇaṁ,
khīṇā saṁyojanā iti.
Na tvevidaṁ kusītena,
bālenamavijānatā;
Nibbānaṁ adhigantabbaṁ,
sabbaganthappamocanan”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.