Thus have I heard—At one time, the Buddha was dwelling in Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park. There the Buddha addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Buddha. The Buddha said this:
“Bhikkhus, I will explain to you the |cause for the restraint of all the taints::method on the restraint of all the effluents [sabbāsavasaṃvarapariyāya]|. Listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” those bhikkhus replied to the Buddha. The Buddha said this:
Summary
“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? |Wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.
Bhikkhus, there are taints to be abandoned through seeing, taints to be abandoned through restraint, taints to be abandoned through proper use, taints to be abandoned by enduring, taints to be abandoned by avoiding, taints to be abandoned by removing, and taints to be abandoned through development.
1. Taints to be Abandoned through Seeing
What taints, bhikkhus, should be abandoned by seeing? Here, bhikkhus, an uninstructed ordinary person, who has no regard for the noble ones, and is unskilled and undisciplined in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the noble ones, who has no regard for the persons of integrity, and is unskilled and undisciplined in the Dhamma of the persons of integrity, does not understand what things are fit for attention and what things are unfit for attention. Since that is so, they attend to things unfit for attention and do not attend to things fit for attention.
And what things, bhikkhus, are unfit for attention that they attend to? Bhikkhus, there are things that when one attends to them, the |taint of sensual desire::oozing sensual desire [kāmāsava]|—if not yet arisen—arises, and if already arisen, it increases. Similarly, the |taint of becoming::effluent of becoming, taint of existence [bhavāsava]|—if not yet arisen—arises, and if already arisen, it increases. Likewise, the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|—if not yet arisen—arises, and if already arisen, it increases. These are the things unfit for attention that they attend to.
And what things, bhikkhus, are fit for attention, that they do not attend to? Bhikkhus, there are things that when one attends to them, the taint of sensual desire—if not yet arisen—does not arise, and if already arisen, it is abandoned. Similarly, the taint of becoming—if not yet arisen—does not arise, and if already arisen, it is abandoned. Likewise, the taint of ignorance—if not yet arisen—does not arise, and if already arisen, it is abandoned. These are the things fit for attention that they do not attend to.
For one who attends to things unfit for attention and does not attend to things fit for attention, unarisen taints arise and arisen taints increase.
This is how they attend unwisely: ‘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 did I become in the past? Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’ Or else, they are inwardly |speculating::doubting [kathaṅkathī]| about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’
For one who attends unwisely in this way, one of six views arises: 1) The view ‘I have a self’ arises in them as true and established; 2) Or the view ‘I do not have a self’ arises in them as true and established; 3) Or the view ‘I perceive the self in itself’ arises in them as true and established; 4) Or the view ‘I perceive the self in what is not-self’ arises in them as true and established; 5) Or the view ‘I perceive what is not-self as the self’ arises in them as true and established; 6) Or else, this view arises: ‘This self of mine that speaks and feels, that experiences here and there the results of good and bad actions, is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.’ This, bhikkhus, is called adherence to views, entanglement in views, the wilderness of views, the distortion of views, the quivering of views, the fetter of views. Fettered by the fetter of views, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair; they are not freed from suffering, I say.
And, bhikkhus, a learned noble disciple who has regard for the noble ones, and is skilled and disciplined in the Dhamma of the noble ones, who has regard for the persons of integrity, and is skilled and disciplined in the Dhamma of the persons of integrity, understands what things are fit for attention and what things are unfit for attention. Since that is so, they attend to things fit for attention and do not attend to things unfit for attention.
And what things, bhikkhus, are unfit for attention that they do not attend to? Bhikkhus, there are things that when one attends to them, the taint of sensual desire—if not yet arisen—arises, and if already arisen, it increases. Similarly, the taint of becoming—if not yet arisen—arises, and if already arisen, it increases. Likewise, the taint of ignorance—if not yet arisen—arises, and if already arisen, it increases. These are the things unfit for attention that they do not attend to.
And what things, bhikkhus, are fit for attention, that they attend to? Bhikkhus, there are things that when one attends to them, the taint of sensual desire—if not yet arisen—does not arise, and if already arisen, it is abandoned. Similarly, the taint of becoming—if not yet arisen—does not arise, and if already arisen, it is abandoned. Likewise, the taint of ignorance—if not yet arisen—does not arise, and if already arisen, it is abandoned. These are the things fit for attention that they attend to.
For one who does not attend to things that are unfit for attention and attends to things that are fit for attention, unarisen taints do not arise and arisen taints are abandoned.
They wisely attend to: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|’; they wisely attend to: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|’; they wisely attend to: ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|’; they wisely attend to: ‘This is the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|.’ For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness [vicikiccha]|, and |adherence to rules and observances::clinging to precepts and practices [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.
2. Taints to be Abandoned through Restraint
And what taints, bhikkhus, should be abandoned through restraint? Here, bhikkhus, a bhikkhu, wisely |reflecting::carefully considering [paṭisaṅkhā]|, abides with the eye faculty restrained. While taints, |vexation::affliction, irritation [vighāta]|, and |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| might arise in one who abides with the eye faculty unrestrained, there are no taints, vexation, or fever in one who abides with the eye faculty restrained. Wisely reflecting, they abide with the ear faculty restrained... with the nose faculty restrained... with the tongue faculty restrained... with the body faculty restrained... and likewise, with the mind faculty restrained. While taints, vexation and fever might arise in one who abides with the mind faculty unrestrained, there are no taints, vexation, or fever in one who abides with the mind faculty restrained.
For one, bhikkhus, who abides with the faculties unrestrained, taints, vexation, and fever might arise. But for one who abides with the faculties restrained, there are no taints, vexation, or fever. These, bhikkhus, are called the taints that should be abandoned through restraint.
3. Taints to be Abandoned through Proper Use
And what taints, bhikkhus, should be abandoned through proper use? Here, bhikkhus, a bhikkhu, wisely reflecting, uses the robe only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, the sun, and creeping creatures, and only for the purpose of concealing the private parts.
Wisely reflecting, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the |spiritual life::life of a contemplative, relating to people‘s thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|, considering: ’Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.‘
Wisely reflecting, he uses the resting place only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, the sun, and |creeping creatures::snake, reptile; creepy crawly [sarīsapa]|, and only for the purpose of warding off the perils of climate and for enjoying seclusion.
Wisely reflecting, he uses medicinal requisites only for protection from arisen |afflicting::oppressive, disturbing, painful [veyyābādhika]| feelings and for the purpose of attaining freedom from disease.
While taints, vexation, and fever might arise in one who does not use the requisites thus, there are no taints, vexation, or fever in one who uses them thus. These are called the taints that should be abandoned through proper use.
4. Taints to be Abandoned by Enduring
And what taints, bhikkhus, should be abandoned by |enduring::tolerating, withstanding, weathering [adhivāsana]|? Here, bhikkhus, a bhikkhu, wisely reflecting, endures cold and heat, being hungry and thirsty, contact with flies, mosquitoes, wind, the sun, and creeping creatures; endures rudely spoken and unwelcome words and arisen bodily |feelings::pleasant, neutral or painful sensation, felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life.
While taints, vexation, and fever might arise in one who does not endure such things, there are no taints, vexation, or fever in one who endures them. These are called the taints that should be abandoned by enduring.
5. Taints to be Abandoned by Avoiding
And what taints, bhikkhus, should be abandoned by avoiding? Here a bhikkhu, wisely reflecting, avoids a wild elephant, a wild horse, a wild bull, a wild dog, and a snake. They avoid unsafe places such as tree stumps, thorny plants, pits, |precipices::cliffs [papāta]|, sewers and cesspools. Wisely reflecting, they avoid sitting in unsuitable seats, wandering to |wrong resorts::places outside one’s right domain, two kinds are mentioned in the Pātimokkha - sitting with a woman on a screened seat convenient for sexual intercourse, and sitting alone with a woman in a private place [agocara]|, or associating with |bad::harmful, injurious, destructive, or evil [pāpaka]| friends, since if he were to do so, wise companions in the spiritual life might |suspect::consider possible of [okappeti]| him of unwholesome states.
While taints, vexation, and fever might arise in one who does not avoid such things, there are no taints, vexation, or fever in one who avoids them. These are called the taints that should be abandoned by avoiding.
6. Taints to be Abandoned by Removing
And what taints, bhikkhus, should be abandoned by removing? Here, bhikkhus, a bhikkhu, wisely reflecting, does not tolerate an arisen |thought of sensuality::sexual thought [kāmavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of ill-will::thought of resentment, anger, hatred [byāpādavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it.
While taints, vexation, and fever might arise in one who does not remove these thoughts, there are no taints, vexation, or fever in one who removes them. These are called the taints that should be abandoned by removing.
7. Taints to be Abandoned through Cultivation
And what taints, bhikkhus, should be abandoned through |cultivation::development, meditation [bhāvanā]|?
1 Here, bhikkhus, a bhikkhu, wisely reflecting, cultivates the |awakening factor of mindfulness::quality of being mindful as a factor of awakening, enlightenment [satisambojjhaṅga]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|.
2 Wisely reflecting, he cultivates the |awakening factor of investigation of mental qualities::investigation of mental states through application of the teachings as a factor of awakening, enlightenment [dhammavicayasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
3 Wisely reflecting, he cultivates the |awakening factor of energy::persistence, willpower, determination as a factor of awakening, enlightenment [vīriyasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
4 Wisely reflecting, he cultivates the |awakening factor of joy::heartfelt joy, delight as a factor of awakening, enlightenment [pītisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
5 Wisely reflecting, he cultivates the |awakening factor of tranquility::serenity, calmness, peacefulness as a factor of awakening, enlightenment [passaddhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
6 Wisely reflecting, he cultivates the |awakening factor of collectedness::stability of mind, mental composure as a factor of awakening, enlightenment [samādhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
7 Wisely reflecting, he cultivates the |awakening factor of equanimity::mental poise, mental balance, equipoise, non-reactivity, composure as a factor of awakening, enlightenment [upekkhāsambojjhaṅga]|, which is supported by seclusion, supported by dispassion, supported by ending, and culminates in complete relinquishment.
While taints, vexation, and fever might arise in one who does not cultivate these factors, there are no taints, vexation, or fever in one who cultivates them. These are called the taints that should be abandoned through cultivation.
Conclusion
Bhikkhus, when for a bhikkhu the taints that should be abandoned through seeing have been abandoned through seeing, when the taints that should be abandoned through restraint have been abandoned by restraint, when the taints that should be abandoned through proper use have been abandoned through proper use, when the taints that should be abandoned by enduring have been abandoned by enduring, when the taints that should be abandoned by avoiding have been abandoned by avoiding, when the taints that should be abandoned by removing have been abandoned by removing, and when the taints that should be abandoned through cultivation have been abandoned through cultivation — then he is called a bhikkhu who dwells restrained with regard to all the taints, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.
The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.