<4D F736F F D20BBF0B9D9BBE7BFCDB0E65FB8F0B5E720B9F8B3FAC0C720B0E6204D325F2E646F6378>

Transcription

1 삽바사와경 (Sabbāsavasuttaṃ -All Desires- 모든번뇌의경, 맛지마니까야 M2, 전재성님역 ) 1. 이와같이나는들었다. 한때세존께서싸왓띠시의제따와나에있는아나타삔디까승원에계셨다. 2. 그때에세존께서는 수행승들이여 라고수행승들을부르셨다. 수행승들은 세존이시여 라고세존께대답했다. 3. 세존께서는이와같이말씀하셨다. 수행승들이여, 나는모든번뇌에서자신을수호하는법문에관해설할것이다. 듣고잘새겨라. 내가설명할것이다. 세존이시여, 그렇게하겠습니다. 수행승들은대답했다. 4. 세존께서는이와같이말씀하셨다. 수행승들이여, 나는번뇌의소멸에대한앎과봄이없어서가아니라번뇌의소멸에관해잘알고또한잘보기때문에말한다. 수행승들이여, 어떻게번뇌의소멸에관해잘알고잘보는가? 이치에맞게정신을쓰는것 ( 如理作意 ) 과이치에맞지않게정신을쓰는것이있다. 수행승들이여, 이치에맞지않게정신을쓰면아직생겨나지않은번뇌가생겨나고생겨난번뇌는더욱증가한다. 그러나이치에맞게정신을쓰면아직생겨나지않은번뇌는생겨나지않고이미생겨난번뇌는끊어진다. 3. Jānato ahaṃ bhikkhave passato āsavānaṃ khayaṃ vadāmi no ajānato no apassato. Kiñca bhikkhave jānato kiṃ passato āsavānaṃ khayo hoti? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. 수행승들이여, 1관찰에의해끊어지는번뇌가있고, 2수호에의해서끊어지는번뇌가있고, 3수용에의해서끊어지는번뇌가있고, 4인내에의해서끊어지는번뇌가있고, 5피함에의해서끊어지는번뇌가있고, 6제거에의해서끊어지는번뇌가있고 7수행에의해서사라지는번뇌가있다.

2 4. Atthi bhikkhave āsavā 1dassanā pahātabbā atthi āsavā 2saṃvarā pahātabbā atthi āsavā 3paṭisevanā pahātabbā atthi āsavā 4adhivāsanā pahātabbā atthi āsavā 5parivajjanā pahātabbā atthi āsavā 6vinodanā pahātabbā atthi āsavā 7bhāvanā pahātabbā.... 이 7 가지를계정혜로나누어보면계는 2345 정은 67 혜는 1 에배대할수있을것이다. 5. 수행승들이여, 1관찰에의해서끊어져야하는번뇌란무엇인가? 수행승들이여, 이세상에배우지못한대부분의사람은거룩한이를인정하지않고, 거룩한가르침을알지못하고, 거룩한가르침에이끌리지않고, 참사람을인정하지않고, 참사람을알지못하고, 참사람에이끌리지않는다. 그들은정신을써야할것에대해잘모르고, 정신을쓰지말아야할것에대해잘모른다. 그들은정신을써야할것이무엇인지잘모르고, 정신을쓰지말아야할것이무엇인지잘모르므로, 정신을쓰지말아야할것들에정신을쓰고, 정신을써야할것들에정신을쓰지않는다. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto ye dhammā na manasikaraṇīyā te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. 6. 수행승들이여, 정신을쓰지말아야할것들이지만, 정신을쓰고있는것은어떠한것들인가? 수행승들이여, 어떠한것들에정신을쓸때, 아직생겨나지않은감각적쾌락에대한욕망의번뇌가생겨나고, 이미생겨난감각적쾌락에대한욕망의번뇌가증가하고, 아직생겨나지않은존재의번뇌가생겨나고, 이미생겨난존재의번뇌가증가하고, 아직생겨나지않은무명의번뇌가생겨나고, 이미생겨난무명의번뇌가증가한다면, 그것들은정신을쓰지말아야할것들이지만, 정신을쓰고있는것들이다. 6. Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa bhikkhave dhamme manasi karoto 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. 7. 수행승들이여, 정신을써야만할것들이지만, 정신을쓰고있지않은것들은어떠한것인가? 수행승들이여, 어떠한것들에정신을쓰면서아직생겨나지않은감각적쾌락에대한욕망의번뇌가생겨나지않고, 이미생겨난감각적쾌락에대한욕망의번뇌가끊어지고, 아직생겨나지않은존재의번뇌가생겨나지않고, 이미생겨난존재의번뇌가끊어지고, 아직생겨나지않은

3 무명의번뇌가생겨나지않고, 이미생겨난무명의번뇌가끊어지는것이있다면, 그것들은정신을써야만할것들이지만, 정신을쓰고있지않은것들이다. 7. Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa bhikkhave dhamme manasi karoto anuppanno vā kāmāsavo na uppajjati, uppanno kāmāsavo pahīyati1, 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. 8. 정신을쓰지말아야할것들에정신을쓰고, 정신을써야할것들에정신을쓰지않음으로써, 아직생겨나지않은번뇌가생겨나고, 이미생겨난번뇌가성장한다. 8. Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā, anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti. 그는이와같이이치에맞지않게정신을쓴다. - 나는과거세에있었을까? 나는과거세에없었을까? 나는과거세에무엇이었을까? 나는과거세에어떻게지냈을까? 나는과거세에무엇이었다가무엇으로변했을까? 나는미래세에있을까? 나는미래세에없을까? 나는미래세에무엇이될까? 나는미래세에어떻게지낼까? 나는미래세에무엇이되어무엇으로변할까? 또는현세에이것에대해의심한다 - 나는있는가? 나는없는가? 나는무엇인가? 나는어떻게있는가? 이존재는어디서왔다가어디로가는가? 이와같이이치에맞지않게정신을쓰면, 여섯가지견해가운데하나의견해가생겨난다. 나의자아는있다. 라는견해가실제로확고하게생겨난다든가 나의자아는없다. 라는견해가실제로확고하게생겨난다든가 자아에의해서자아를지각한다. 라는견해가실제로확고하게생겨난다든가 자아에의해서무아를지각한다. 라는견해가실제로확고하게생겨난다든가 무아에의해서자아를지각한다. 라는견해가실제로확고하게생겨난다. 또는이와같이 나의이자아는말하고느끼고여기저기서선악의행위에대한과보를체험하는데, 그나의자아는항상하고항주하고항존하는것으로변화하지않고영원히존재할것이다. 라는견해가생겨난다. 10. Tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati: atthi me attā'ti vā'ssa saccato thetato diṭṭhi uppajjati, natthi me attā'ti vā'ssa saccato thetato diṭṭhi uppajjati, attanā' va attānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati, attanā'va anattānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati, anattanā'va attānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati. 수행승들이여, 이것을견해의심취, 견해의정글, 견해의험로, 견해의왜곡, 견해의몸부림, 견해의결박이라고부른다. 수행승들이여, 견해의결박에묶인배우지못한대부분의사람은

4 태어남, 늙음, 죽음, 우울, 슬픔, 고통, 근심, 불안에서벗어나지못하므로괴로움에서벗어나지못한다. 고나는말한다. Atha vā pana'ssa 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 diṭṭhigahanaṃ5 diṭṭhikantāro6 diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto bhikkhave assutavā puthujjano na parimuccati jātiyā jarāmaraṇena7 sokehi paridevehi dukkhehi domanassehi upāyāsehi,8 na parimuccati dukkhasmā'ti vadāmi. ( 나의이자아는말하고느끼고여기저기서선악의행위에대한과보를체험하는데, ---여기까지는허락하지만 그나의자아는항상하고항주하고항존하는것으로변화하지않고영원히존재할것이다. 라는견해는너무나간것으로아뜨만론이된다.) 9. 수행승들이여, 잘배운고귀한제자는거룩한이를인정하고거룩한가르침을잘알고거룩한가르침에이끌리고참사람을인정하고참사람을잘알고참사람에이끌리고, 정신을써야할것에대해서도잘알고, 정신을쓰지말아야할것에대해서도잘안다. 그는정신을써야할것에대해서도잘알고정신을쓰지말아야할것에대해서도잘알기때문에정신을쓰지말아야할것에정신을쓰지않고, 정신을써야할것에정신을쓴다. 10. 수행승들이여, 정신을쓰고있지만, 정신을쓰지말아야할것들은어떠한것인가? 수행승들이여, 어떠한것들에정신을쓰면서아직생겨나지않은감각적쾌락에대한욕망의번뇌가생겨나고, 이미생겨난감각적쾌락에대한욕망의번뇌가증가하고, 아직생겨나지않은존재의번뇌가생겨나고, 이미생겨난존재의번뇌가증가하고, 아직생겨나지않은무명의번뇌가생겨나고, 이미생겨난무명의번뇌가증가하는것이있다면, 그것들은정신을쓰고있지만, 정신을쓰지말아야할것들이다. 11. 수행승들이여, 정신을쓰고있지않지만, 정신을써야만할것들은어떠한것인가? 수행승들이여, 어떠한것들에정신을쓰면서아직생겨나지않은감각적쾌락에대한욕망의번뇌가생겨나지않고, 이미생겨난감각적쾌락에대한욕망의번뇌가끊어지고, 아직생겨나지않은존재의번뇌가생겨나지않고, 이미생겨난존재의번뇌가끊어지고, 아직생겨나지않은무명의번뇌가생겨나지않고, 이미생겨난무명의번뇌가끊어지는것이있다면, 그것들은정신을쓰고있지않지만정신을써야만할것들이다. 12. 정신을쓰지말아야할것들에정신을쓰지않고, 정신을써야할것에정신을씀으로써, 아직생겨나지않은번뇌가생겨나지않고, 이미생겨난번뇌가끊어진다. 그는이와같이 이것은괴로움이다. 라고이치에맞게정신을쓰고, 이것은괴로움의발생이다. 라고이치에맞게

5 정신을쓰고, 이것은괴로움의소멸이다. 라고이치에맞게정신을쓰고, 이것은괴로움의소멸에이르는길이다. 라고이치에맞게정신을쓴다. 이와같이이치에맞게정신을씀으로써세가지의결박, 존재의실체가있다는환상, 매사의의심, 미신과터부에대한집착을끊어버린다. 수행승들이여, 이것을관찰에의해서끊어져야하는번뇌라고한다. 14. Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. So idaṃ dukkhanti yoniso manasi karoti, ayaṃ dukkhasamudayo'ti yoniso manasi karoti, ayaṃ dukkhanirodho'ti yoniso manasi karoti, ayaṃ dukkhanirodhagāminīpaṭipadā'ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti: sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso.3 Ime vuccanti bhikkhave āsavā dassanā pahātabbā. ( 여기서보듯이수다함은통찰지로 3 가지족쇄를끊음으로서성취된다. ) 13. 수행승들이여, 단속, 수호2saṃvarā 에의해서끊어져야하는번뇌란어떠한것인가? 수행승들이여, 이세상에서수행승은 1) 성찰에의해서이치에맞게시각능력을잘다스려서수호한다. 수행승들이여, 시각능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만, 시각능력을잘다스려서수호하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 2) 성찰에의해서이치에맞게청각능력을잘다스려서수호한다. 수행승들이여, 청각능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 3) 성찰에의해서이치에맞게후각능력을잘다스려서수호한다. 수행승들이여, 후각능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만후각능력을잘다스려서수호하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 4) 성찰에의해서이치에맞게미각능력을잘다스려서수호한다. 수행승들이여, 미각능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만미각능력을잘다스려서수호하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 5) 성찰에의해서이치에맞게촉각능력을잘다스려서수호한다. 수행승들이여, 촉각능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만촉각능력을잘다스려서수호하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 6) 성찰에의해서이치에맞게정신능력을잘다스려서수호한다. 수행승들이여, 정신능력을잘다스려서수호하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만정신능력을잘다스려서수호하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 잘다스려수호하지않으면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 이것을수호에의해서끊어져야하는번뇌라고한다.

6 14. 수행승들이여, 수용3paṭisevanā 에의해서끊어져야하는번뇌란어떠한것인가? 수행승들이여, 이세상에서수행승은성찰에의해서이치에맞게추위를막고더위를막거나등에, 모기, 바람, 열기, 뱀과의접촉을막거나수치스러운곳을가리기위하여의복을수용한다. 또는성찰에의해서이치에맞게, 연회를위하거나만끽을위하거나장식을위하거나허례를위하거나하지않고, 단지이몸을지탱하거나건강을지키거나상해를방지하거나지나간고통은소멸되고새로운고통은일어나지않고허물이없고안온한, 청정한삶을지키기위하여음식을수용한다. 또는성찰에의해서이치에맞게, 추위를막고더위를막거나등에, 모기, 바람, 열기, 뱀과의접촉을막거나계절의위난을제거하거나홀로명상하기위하여깔개를수용한다. 또는성찰에의해서이치에맞게, 이미생겨난질병의고통을막고최상의안온을얻기위하여필수약품을수용한다. 수행승들이여, 수용하지않으면곤혹과고뇌가가득찬번뇌가생겨날것이지만, 수용하면곤혹과고뇌가가득찬번뇌가생겨나지않는다. 수행승들이여, 이것들을수용에의해서끊어져야하는번뇌라고한다. (4 가지필수품의수용 ) 15. 수행승들이여, 인내4adhivāsanā 에의해서끊어져야하는번뇌란무엇인가? 수행승들이여, 이세상에수행승은성찰에의해서이치에맞게추위나더위나기아나기갈이나등에, 모기, 바람, 열기, 뱀과의접촉, 매도하고비방하는말을건네받음, 쓴맛, 신맛, 떫은맛, 매운맛, 불만, 불쾌, 목숨을빼앗기는것을참아내는것처럼신체의괴로움을인내한다. 수행승들이여, 인내하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만, 인내하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 이것들을인내에의해서끊어져야하는번뇌라고한다. 16. 수행승들이여, 피함5parivajjanā 에의해서끊어져야하는번뇌란무엇인가? 수행승들이여, 이세상에수행승은성찰에의해서이치에맞게사나운코끼리를피하고사나운말을피하고사나운소를피하고사나운개를피하고뱀, 말뚝, 가시덤불, 갱도, 절벽, 웅덩이, 늪지를피한다. 총명한길벗은앉기에적당하지않은자리에앉는자, 가기에적당하지않은장소로가는자, 사귀기에적당하지않은악한친구와사귀는자를악한상태에있다고판단할것이다. 그는성찰하여이와같은적당하지않은자리, 적당하지않은장소, 악한친구를피한다. 수행승들이여, 피하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만, 피하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 이것들을피함에의해서끊어져야하는번뇌라고한다. 17. 수행승들이여, 제거6vinodanā 에의해서끊어져야하는번뇌란무엇인가? 수행승들이여, 이세상에수행승은성찰에의해서이치에맞게이미생겨난감각적쾌락에대한욕망의사념을

7 용인하지않고버리고제거하고끝내버리고없애버리며, 이미생겨난분노의사념을용인하지않고버리고제거하고끝내버리고없애버리며, 이미생겨난폭력의사념을용인하지않고버리고제거하고끝내버리고없애버리며, 이미생겨난악하고불건전한상태를용인하지않고버리고제거하고끝내버리고없애버린다. 수행승들이여, 제거하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만, 제거하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 이것들을제거에의해서끊어져야하는번뇌라고한다. 18. 수행승들이여, 수행7bhāvanā 에의해서끊어져야하는번뇌란무엇인가? 수행승들이여, 이세상에수행승은성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는마음챙김의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는탐구의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는정진의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는희열의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는안온의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는집중의깨달음고리를수행하며, 성찰에의해서이치에맞게멀리떠남에의존하고사라짐에의존하고소멸에의존하고보내버림으로써열반으로회향하는평정의깨달음고리를수행한다. 수행승들이여, 수행하지않으면곤혹과고뇌에가득찬번뇌가생겨날것이지만수행하면곤혹과고뇌에가득찬번뇌가생겨나지않을것이다. 수행승들이여, 이것들을수행에의해서끊어져야하는번뇌라고한다. (7 각지의수행 ) 19. 수행승들이여, 수행승이관찰에의해서끊어져야하는번뇌를관찰에의해서끊고, 수호에의해서끊어져야하는번뇌를수호에의해서끊고, 수용에의해서끊어져야하는번뇌를수용에의해서끊고, 인내에의해서끊어져야하는번뇌를인내에의해서끊고, 피함에의해서끊어져야하는번뇌를피함에의해서끊고, 제거에의해서끊어져야하는번뇌를제거에의해서끊고, 수행에의해서끊어져야하는번뇌를수행에의해서끊는다면, 수행승들이여, 그수행승은모든번뇌를잘다스려서수호한자, 갈애를끊고결박을푼자, 올바로교만을끊어서괴로움을끝낸자라고불린다. 20. 세존께서는이와같이말씀하셨다. 그들수행승들은만족하여세존께서하신말씀을받아지녔다.

8 Suttantapiṭake Majjhimanikāyo Mūlapaṇṇāsako 1.Mūlapariyāyavaggo Namo tassa bhagavato arahato sammāsambuddhassa Sabbāsavasuttaṃ 1. Evaṃ me7sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavo'ti. Bhadante'ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca. 2. Sabbāsavasaṃvarapariyāyaṃ vo bhikkhave desissāmi.8 Taṃ [PTS Page 007] [\q 7/] suṇātha sādhukaṃ manasikarotha bhāsissāmī'ti. Evaṃ bhante'ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca. 3. Jānato ahaṃ bhikkhave passato āsavānaṃ khayaṃ vadāmi no ajānato no apassato. Kiñca bhikkhave jānato kiṃ9 passato āsavānaṃ khayo hoti?10 Yoniso ca manasikāraṃ11 ayoniso ca manasikāraṃ. Ayoniso bhikkhave manasikaroto anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. Yoniso12 ca kho bhikkhave manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti Evamme syā, [PTS] 8. Desessā, sīmu. 9. Kiñca, machasaṃ. 10. Khayaṃ vadāmi, machasaṃ. 11. Manasikāro, katthaci. 12. Yoniso ca bhikkhave, syā. 13. Pahiyyanti, syā. 14. [Ed.] Abhibhūto [PTS]. [Nld also reads ] abhibhūto [but records as var.lect.] Abhibhuto [from] ma [and] sī [BJT Page 020] [\x 20/] 4. 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. 5. 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

9 amanasikaraṇīye dhamme appajānanto ye dhammā na manasikaraṇīyā te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. 6. Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa bhikkhave dhamme manasi karoto 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. 7. Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa bhikkhave dhamme manasi karoto anuppanno vā kāmāsavo na uppajjati, uppanno kāmāsavo pahīyati1, 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. 8. Tassa [PTS Page 008] [\q 8/] amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti Pahiyyati syā. [BJT Page 022] [\x 22/] 9. So evaṃ ayoniso manasi karoti: ahosiṃ nu kho ahaṃ atītamaddhānaṃ. Na nu kho ahosiṃ atītamaddhānaṃ. Kinnu kho ahosiṃ atītamaddhānaṃ. Kathannu kho ahosiṃ atītamaddhānaṃ. Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ. Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ. Na nu kho bhavissāmi anāgatamaddhānaṃ. Kinnu kho bhavissāmi anāgatamaddhānaṃ. Kathannu kho bhavissāmi anāgatamaddhānaṃ. Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānanti.1 Etarahi vā paccuppannaṃ2 addhānaṃ ajjhattaṃ kathaṃkathī hoti: ahaṃ nu kho'smi no nu kho'smi kinnu kho'smi kathaṃ nu kho'smi ayaṃ nu kho satto kuto āgato so kuhiṃ gāmī bhavissatī'ti. 10. Tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati: atthi me attā'ti vā'ssa saccato thetato diṭṭhi uppajjati, natthi me attā'ti vā'ssa saccato thetato diṭṭhi uppajjati, attanā' va attānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati, attanā'va anattānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati, anattanā'va attānaṃ sañjānāmī'ti vā'ssa saccato thetato diṭṭhi uppajjati. Atha vā pana'ssa evaṃ diṭṭhi hoti. Yo3 me ayaṃ attā vado vedeyyo4 tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī'ti. Idaṃ vuccati bhikkhave diṭṭhigataṃ diṭṭhigahanaṃ5 diṭṭhikantāro6 diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto bhikkhave assutavā puthujjano na parimuccati jātiyā jarāmaraṇena7 sokehi paridevehi dukkhehi domanassehi upāyāsehi,8 na parimuccati dukkhasmā'ti vadāmi.

10 11. 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 [PTS Page 009] [\q 9/] na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti Anāgatamaddhānaṃ katthaci. 2. Paccuppannamaddhānaṃ machasaṃ. 3. So, katthaci. 4. Attāva vedeyyo, syā. 5. Diṭṭhigahaṇaṃ, syā. 6. Diṭṭhikantāraṃ siṃ, [PTS] 7. Jarāya maraṇena, machasaṃ. Syā. 8. Sokaparidevadukkhadomanassupāyāsehi, syā. [BJT Page 024] [\x 24/] 12. Katame ca bhikkhave dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa bhikkhave dhamme manasi karoto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati. Anuppanno vā bhavāsavo1 uppajjati, uppanno vā bhavāsavo pavaḍḍhati. Anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati. Ime dhammā na manasikaraṇīyā ye dhamme na manasi karoti. 13. Katame ca bhikkhave dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa bhikkhave dhamme manasi karoto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati. Anuppanno vā bhavāsavo2 na uppajjati, uppanno vā bhavāsavo pahīyati. Anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye dhamme manasi karoti. 14. Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. So idaṃ dukkhanti yoniso manasi karoti, ayaṃ dukkhasamudayo'ti yoniso manasi karoti, ayaṃ dukkhanirodho'ti yoniso manasi karoti, ayaṃ dukkhanirodhagāminīpaṭipadā'ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti: sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso.3 Ime vuccanti bhikkhave āsavā dassanā pahātabbā. 15. Katame ca bhikkhave āsavā saṃvarā pahātabbā? Idha bhikkhave bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yaṃ4 hi'ssa bhikkhave cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā cakkhundriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati. Yaṃ hi'ssa bhikkhave sotindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā sotindriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso ghānindriyasaṃvarasaṃvuto viharati. Yaṃ hi'ssa bhikkhave ghānindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā ghānindriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso jivhindriyasaṃvarasaṃvuto viharati. Yaṃ4 hi'ssa bhikkhave jivhindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā jivhindriyasaṃvarasaṃvutassa

11 viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso kāyindriyasaṃvarasaṃvuto viharati. Yaṃ hi'ssa bhikkhave kāyindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā kāyindriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso manindriyasaṃvarasaṃvuto viharati. Yaṃ hi'ssa bhikkhave manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā manindriyasaṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hi'ssa bhikkhave saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā [PTS Page 010] [\q 10/] vighātapariḷāhā saṃvarasaṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā saṃvarā pahātabbā Uppajjati, uppanno vā bhavāsavo pavaḍḍhati, anuppanno vā, machasaṃ. Syā. 2. Na uppajjati, uppanno vā bhavāsavo pahīyati. Anuppanno vā, machasaṃ. Syā 3. Sīlabbatta syā. 4. Yañhi'ssa, machasaṃ. Syā. [BJT Page 026] [\x 26/] 16. Katame ca bhikkhave āsavā paṭisevanā pahātabbā? Idha bhikkhave bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati: yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ1 paṭighātāya yāvadeva hirikopīnapaṭicchādanatthaṃ. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati: neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā2 brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā'ti3. Paṭisaṅkhā yoniso senāsanaṃ paṭisevati: yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya yāvadeva utuparissayavinodanaṃ4 paṭisallānārāmatthaṃ. Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati: yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjhaparamatāya.5, Yaṃ hissa bhikkhave apaṭisevato6 uppajjeyyuṃ āsavā vighātapariḷāhā. Paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā paṭisevanā pahātabbā. 17. Katame ca bhikkhave āsavā adhivāsanā pahātabbā? Idha bhikkhave bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tippānaṃ7 kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko 8 hoti. Yaṃ hissa bhikkhave anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā adhivāsanā pahātabbā. 18. 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 [PTS Page 011] [\q 11/] kaṇṭakādhānaṃ9 sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare

12 carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ. So tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Yaṃ hissa bhikkhave aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā. Parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā parivajjanā pahātabbā Sarīsapa machasaṃ. 2. Vihiṃsuparatiyā syā 3. Phāsuvihāro ca, machasaṃ 4. Vinodana, machasaṃ. Ca1. Vinodanaṃ paṭisallānārāmatthaṃ [BJT], [PTS]. Vinodanapaṭisallānārāmatthaṃ [Nld] 5. Abyāpajja katthaci Ca2. Abyāpajjha [BJT]. Abyābajjha [PTS], abyābajjha [Nld] ( [Note. We correct the 'p' in ] abyāpajjha [of the BJT text to 'b' in agreement with the PTS and Nld readings. We regard] abyābajjha [as the correct reading because it is derived from the basic Pali word] vyābādha vyābādhya vyābajjha.( [In view of this process of derivation, we opt the final reading to be ] avyābajjha. [At the same time it is astonishing to find the derivative from the Pali word ] vyāpāda [written as] -vyāpajjha( [with an unjustifiable 'jjh' in the combination ] avyāpajjha. [The two words appear to be the result of a considerable amount of mutual confusion]. 6. Appaṭisevato machasaṃ, syā 7. Tibbānaṃ machasaṃ 8. Adhivāsikajātiko syā 9. Kaṇṭakaṭṭhānaṃ machasaṃ, syā [BJT Page 028] [\x 28/] 19. Katame ca bhikkhave āsavā vinodanā pahātabbā? Idha bhikkhave bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti1. Anabhāvaṃ gameti. Uppannaṃ vyāpādavitakkaṃ2 nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Yaṃ hissa bhikkhave avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā. Vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā vinodanā pahātabbā. 20. Katame ca bhikkhave āsavā bhāvanā pahātabbā? Idha bhikkhave bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ3. Paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Paṭisaṅkhā yoniso viriyasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ3. 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 upekkhā sambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

13 Yaṃ hissa bhikkhave abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti bhikkhave āsavā bhāvanā pahātabbā. 21. Yato5 ca 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 [PTS Page 012] [\q 12/] 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, vāvattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā'ti. 22. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Sabbasavasuttaṃ dutiyaṃ Byantiṃ karoti katthaci, byantikaroti [PTS] Ca1 byantīkaroti [BJT], byantīkaroti [Nld] 2. Byāpādavitakkaṃ machasaṃ, [PTS], syā 3. Vossaggapariṇāmaṃ syā 4. Upekhā sīmu 5. Yato kho machasaṃ, [PTS] I heard thus: Majjhima Nikāya I Sabbāsavasuttaṃ (2) All Desires At one time the Blessed One lived in the monasatery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi. There, the Blessed One addressed the bhikkhus: Monks, I will teach the method of restraining the mind from all desires, listen and attend carefully. Bhikkhus, I declare the restraining of the mind from all desires, knowing and seeing, not without knowing and seeing. Knowing and seeing, what is it? `Knowing and seeing with wise attention and with unwise attention.' When attending unwisely non-arisen desires arise, and arisen desires grow. When attending wisely non-arisen desires do not arise, and arisen desires fade. Bhikkhus, there are desires to be turned out reflecting wisely, there are desires to be turned out with restraint, there are desires to be turned out by indulging, there are desires to

14 be turned out by enduring, there are desires to be turned out by avoiding, and there are desires to be turned out by dispelling, and there are desires to be turned out by development. Bhikkhus, what desires should be turned out reflecting wisely? Here, bhikkhus, the ordinary man has not seen Noble Ones and Great Men, not clever and not tamed in their teaching, does not know the thoughts that should be thought and should not be thought. So he thinks thoughts that should not be thought and does not think thoughts that should be thought. Bhikkhus, what thoughts that should not be thought are thought? Those thoughts that arouse non-arisen sensual desires, and thoughts that develop arisen sensual desires. Those thoughts that arouse non-arisen desires `to be' and thoughts that develop arisen desires `to be'. Those thoughts that arouse non-arisen desires of ignorance and thoughts that develop arisen desires of ignorance. These thoughts that should not be thought are thought. Bhikkhus, what thoughts that should be thought are not thought? They are those thoughts that do not arouse non-arisen sensual desires and thoughts that diminish arisen sensual desires, those thoughts that do not arouse non-arisen desires `to be' and thoughts that diminish arisen desires `to be', and those thoughts that do not arouse non-arisen desires of ignorance and thoughts that diminish arisen desires of ignorance. These thoughts that should be thought are not thought. Thinking thoughts that should not be thought, and not thinking thoughts that should be thought, non-arisen desires arise and arisen desires develop. He thinks unwisely in this manner:`was I in the past or wasn't I in the past? Who was I in the past? How was I in the past? Become who and who was I in the past? Will I be in the future, or will I not be in the future? What will I be in the future? How will I be in the future? Who will I become and who will I be in the future?' Or doubts arise about the self in the present : Am I, or am I not? What am I? How am I? From where did this being come, where will it go?' To whoever thinking unwisely in this manner, one of these six views arises: To him a view arises perfect and clear, `I have a self.' Or, `I have no self.' Or, `with the self I know the self.' Or, `with the self I know the no-self.' Or, `with no-self I know the no-self.' Or this view arises to him: `This my self which speaks and feels and experiences the results of good and bad actions done here and there; it is permanent and eternal and would not change.' Bhikkhus, this is called the soul view, the thicket of speculations, the wilderness of speculations, the bond of views. O! Bhikkhus, the ordinary man bound by these views is not released from birth, decay, death, sorrow, lament, unpleasantness, displeasure, and distress. He is not released from unpleasantness, I say. Bhikkhus, the learned disciple who has seen Noble Ones and Great Men, clever and trained in their Teaching, knows the thoughts that should be thought and knows the thoughts that should not be thought. He does not think thoughts that should not be thought, and he thinks thoughts that should be thought. What are the thoughts that should not be thought? Those thoughts that arouse non-arisen sensual desires and develop arisen sensual desires. Those thoughts that arouse non-arisen desires `to be' and develop arisen desires `to be' Those thoughts that arouse non-arisen desires of ignorance and develop arisen desires of ignorance. These thoughts should not be thought. What are the thoughts that should be thought? Those thoughts that do not arouse non-arisen sensual desires and diminish arisen sensual desires. Those thoughts that do not arouse non-

15 arisen desires to `to be' and diminish arisen desires `to be'. Those thoughts that do not arouse non-arisen desires of ignorance and diminish arisen desires of ignorance. These thoughts should be thought. When he does not think thoughts that should not be thought and thinks those that should be thought, non-arisen desires do not arise and arisen desires fade. Then he wisely thinks, `This is unpleasant,' wisely thinks, This is the arising of unpleasantness,' wisely thinks, `This is the cessation of unpleasantness,' and wisely thinks, `This is the path to the cessation of unpleasantness'. When he thinks in this manner three bonds fade away: the view about a self, doubts, and the bindings of virtues. Bhikkhus, these are the desires that should be dispelled by wise thinking. Bhikkhus, what desires should be turned out through restraint? Here, the bhikkhu wisely reflecting abides restrained in the mental faculty of the eye. To one abiding unrestrained in the mental faculty of the eye would arise desires of distress and burning; to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the ear. To one abiding unrestrained in the mental faculty of the ear would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the nose. To one abiding unrestrained in the mental faculty of the nose would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the tongue. To one abiding unrestrained in the mental faculty of the tongue would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the body. To one abiding unrestrained in the mental faculty of the body would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the mind. To one abiding unrestrained in the mental faculty of the mind would arise desires of distress and burning, to one restrained they do not arise. Bhikkhus, to one abiding restrained, desires of distress and burning do not arise. These are the desires that should be turned out through restraint. Bhikkhus, what desires should be turned out through indulging? Here, the bhikkhu wisely reflecting uses the robe to ward off cold, heat, the stings of gadflies and yellow flies, to ward off the heat of the air and the touch of creeping things and for the purpose of covering the loins out of shame. Wisely reflcting, partakes of the morsel food, not for play, for intoxication or to look beautiful, [but] to support the body, without greed for tastes, as support to lead the holy life. While partaking the food reflects `Giving up the earlier feelings would not arouse new, may it be for a faultless light living'. Wisely reflecting, partakes the dwelling to ward off the cold, heat, the sting of gadflies and yellow flies, to ward off the burning air, creeping things, and to end the troubles from the seasons, and for seclusion. Wisely reflecting, partakes requisites when ill to ward off oppressive feelings. When not using them may arise desires of distress and burning, using them they would not arise. Bhikkhus, these are the desires that should be turned out by indulging. Bhikkhus, what desires should be turned out by enduring? Here, the bhikkhu wisely reflecting endures cold, heat, hunger, thirst, the sting of gadflies, yellow flies, heat of the air, the touch of creeping things, the piercing touch of badly enunciated words, sharp rough piercing bodily feelings and unwelcome, disagreeable feelings that end life. To one not enduring these may arise desires of burning and distress, to one enduring them desires do not arise. These are the desires that should be turned out by enduring.

16 Bhikkhus, what desires should be turned out by avoiding? Here the bhikkhu, wisely reflecting avoids rough elephants, horses, bulls, dogs, serpents, uneven thorny roads, pits, depresssions, pools, and village pools. And sitting on unsuitable seats, pasturing on unsuitable pastures and associating evil friends, these which the wise co-associates in the holy life denounce, he wisely reflecting should avoid. Bhikkhus, to one not avoiding these may arise desires of burning and distress, to one avoiding them desires do not arise. These desires should be turned out by avoiding. `Bhikkhus, what desires should be turned out by dispelling? Here, the bhikkhu reflecting wisely does not entertain arisen sensual thoughts, dispels them, does not let them rise again; reflecting wisely does not entertain arisen angry thoughts, dispels them, does not let them rise again; reflecting wisely, does not entertain arisen hurting thoughts, dispels them, does not let them rise again; and reflecting wisely does not entertain whatever arisen demeritorious evil thoughts, dispels them, does not let them rise again. Bhikkhus, to one not dispelling these may arise desires and burning, [but] to one dispelling them desires do not arise. These desires should be turned out by dispelling. Bhikkhus, what desires should be turned out by development? Here, the bhikkhu wisely reflecting develops the enlightenment factor mindfulness based on seclusion, detachment and cessation and ending in surrender Wisely reflecting, he develops the enlightenment factor investigation of the Teaching based on seclusion, detachment, and cessation, and ending in surrender; Wisely reflecting, he develops the enlightenment factor effort based on seclusion, detachment and cessation and ending in surrender. Wisely reflecting, he develops develops the enlightenment factor joy based on seclusion, detachment and ending in surrender. Wisely reflecting, he develops the enlightenment factor tranquillity based on seclusion, detachment and cessation and ending in surrender. Wisely reflecting, he develops the enlightenment factor concentration based on seclusion, detachment and cessation and ending in surrender. And Wisely reflecting, he develops the enlightenment factor equanimity based on seclusion, detachment and cessation and ending in surrender. Bhikkhus, to one not developing these may arise desires of burning and distress, to one developing them these desires do not arise. These desires should be turned out by development. Bhikkhus, when the bhikkhu turns out those desires which should be turned out by wise reflection, turns out those desires that should be turned out by restraint, turns out those desires that should be turned out by indulging, turns out those desires that should be turned out by enduring, turns out those desires that should be turned out by avoiding, turns out those desires that should be turned out by dispelling and turns out those desires that should be turned out by development, it is said that the bhikkhu, abiding restrained in all desires, has overcome craving, dispensed the bonds, and rightfully ending measuring made an end of unpleasantness. The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.