Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time, the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this:

“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. “Bhikkhus, I will teach you the explanation of the restraint of all influxes. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this:

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Bhikkhus, I say that the destruction of the influxes is for one who knows and sees, not for one who does not know or see. *I translate _āsava_ as “influx”. In SN 12.32, Ven. Sāriputta states that his complete liberation is defined as an abiding where “_āsavas_ do not flow in (anvāssavati)”. This illustrates how the _āsavas_ come *into* instead of *out of* the mind, which is implied in “outflow” or “effluent”. The mind of the ordinary person however does not *become* contaminated with _āsavas_, but rather has been so always, without a beginning (AN 10.61, SN 48.50). Only after understanding _yoniso manasikāra_, and thereby gaining the Right View, is it possible to overcome the influxes, as stated here. Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? For one who knows and sees what? Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Attention in light of the origin and attention not in light of the origin. *_yoniso manasikāra_ and _ayoniso manasikāra_. For an in-depth treatise, [see my essay on the subject](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf). Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; For one who attends not in light of the origin, unarisen influxes arise, and arisen influxes increase. yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. For one who attends in light of the origin, unarisen influxes do not arise, and arisen influxes are abandoned. *Compare with AN 1.66 and SN 46.51.

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. There are influxes to be abandoned 1) by seeing, 2) by restraint, 3) by using, 4) by bearing, 5) by avoiding, 6) by dispelling, and, 7) by developing.

1. Dassanāpahātabbaāsava 1. Influxes abandoned by Seeing

Katame ca, bhikkhave, āsavā dassanā pahātabbā? And what are the influxes that should be abandoned by seeing? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—An unlearned ordinary person—who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones, who has not seen the righteous men, and is neither skilled nor trained in the teaching of the righteous men— manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. does not understand things that should be attended to and things that should not be attended to. *This is not as straightforward as focusing on certain objects and avoiding others. That should be quite evident from the context, since if it were as simple as that, there would be no need to *understand* what things need to be attended to and why, i.e., what is _kusala_ and what is _akusala_, the knowledge which sets apart a noble disciple from an ordinary person ([MN 9](https://suttas.hillsidehermitage.org/?q=mn9)). It would be a matter of adhering to a prescribed set of instructions mechanically. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. So he does not attend to things he should attend to, and attends to things he should not attend to.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? And what are the things he should not attend to that he attends to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; They are things such that when he attends to them, the unarisen influx of sensuality arises in him, or the arisen influx of sensuality increases, * One directs one’s mind in such ways precisely because one is not aware of oneself doing so. One might even think that the current direction of attention is wholesome because the topic is superficially “good”, while in reality the deeper motivation for it is affected with defilements.

The reason for not knowing what to attend to and what not to attend to is not a lack of learning, but a lack of familiarity [with one’s own mind](https://www.hillsidehermitage.org/the-cues-of-the-mind/). anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; the unarisen influx of being arises in him, or the arisen influx of being increases, anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—the unarisen influx of ignorance arises in him, or the arisen influx of ignorance increases. ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. These are the things that he should not attend to, but does.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? And what are the things he should attend to that he does not attend to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; They are things such that when he attends to them, the unarisen influx of sensuality does not arise in him, or the arisen influx of sensuality is abandoned, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; the unarisen influx of being does not arise in him, or the arisen influx of being is abandoned, anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—the unarisen influx of ignorance does not arise in him, or the arisen influx of ignorance is abandoned. ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. These are the things that he does not attend to, but should.

Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. Because of attending to what he should not and not attending to what he should, unarisen influxes arise in him and arisen influxes increase.

So evaṁ ayoniso manasi karoti: This is how he attends not in light of the origin: ‘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? ‘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? *It's not that the one would necessarily ask themselves these specific questions repeatedly, but rather that *ayoniso manasikāra* would make one at least implicitly regard the *premise* behind such questions as important. That premise—namely, that possessing answers and information is akin to wisdom or insight—is what’s wrong. The celebrated teaching of “mind-moments” is an example of a (futile) attempt to answer such questions, and originates from _ayoniso manasikāra_. 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? 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?’ Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: Or he is undecided about the present thus: ‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Am I? Am I not? What am I? How am I? This creature—where did it originate? And where will it go?’

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. When he attends not in light of the origin in this way, one of the following six views arises for him: ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘There is my self’ arises for him as true and factual. ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘There is not my self’ arises for him as true and factual. ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive self with self’ arises for him as true and factual. ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive not-self with self’ arises for him as true and factual. *The less clearly defined, background aspect of experience where choice and intentionality are found can be implicitly taken as self, even though specific phenomena are regarded as not-self. ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive self with not-self’ arises for him as true and factual. *The reflective aspect of experience can be regarded as not-self, while the more concrete domain of the five senses—the “present moment” in contemporary parlance—is implicitly assumed as self (in the sense of being welcomed and delighted in). atha vā panassa evaṁ diṭṭhi hoti: Or he has such a view: ‘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. ‘This self of mine is he, the speaker, the knower who experiences the results of good and bad actions in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’ Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. This is called a going into views, a thicket of views, a desert of views, a contortion of views, a writhing of views, a fetter of views. Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; Fettered by views, an unlearned ordinary person is not liberated from birth, aging, and death, from sorrow, lamentation, displeasure, sadness, and distress. ‘na parimuccati dukkhasmā’ti vadāmi. He is not liberated from suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako— ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—But a trained noble disciple—who has seen the noble ones, and is skilled and trained in the teaching of the noble ones, who has seen the righteous men, and is skilled and trained in the teaching of the righteous men— manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. understands things that should be attended to and things that should not be attended to. *“Limpid, bhikkhus, is this mind, but it is blemished by adventitious defilements. The unlearned ordinary person does not understand this as it is; therefore I say that for the unlearned ordinary person there is no development of the mind.”“Limpid, bhikkhus, is this mind, and it is freed from adventitious defilements. The trained noble disciple understands this as it is; therefore I say that for the instructed noble disciple there is development of the mind.” —AN 1.51-52.

It is only with this understanding as foundation that the other 6 categories of influxes below can be abandoned. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. So, he attends to things he should and does not attend to things he should not.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? And what are the things he should not attend to that he does not attend to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; They are things such that when he attends to them, the unarisen influx of sensuality arises in him, or the arisen influx of sensuality increases, anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; the unarisen influx of being arises in him, or the arisen influx of being increases, anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—the unarisen influx of ignorance arises in him, or the arisen influx of ignorance increases. ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. These are the things he should not attend to that he does not attend to.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? And what are the things he should attend to that he attends to ? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; They are things such that when he attends to them, the unarisen influx of sensuality does not arise in him, or the arisen influx of sensuality is abandoned, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; the unarisen influx of being does not arise in him, or the arisen influx of being is abandoned, anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—the unarisen influx of ignorance does not arise in him, or the arisen influx of ignorance is abandoned. ime dhammā manasikaraṇīyā ye dhamme manasi karoti. These are the things he should attend to that he attends to.

Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. Because of not attending to what he should not and attending to what he should, unarisen influxes do not arise and arisen influxes are abandoned.

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. He attends in light of the origin: ‘This is suffering’ … ‘This is the origination of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. *_Dukkha_ is not to be found at the level of particular objects and experiences (which is why liberation from suffering amid disagreeable experiences is possible), but in one’s “background” attitude of resisting them. Hence, that attitude can only be recognized and the Four Noble Truths understood if one has learned how to attend “in light of the origin”, by means of which the full subtlety of craving can eventually become apparent, and the right view attained. Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—As he attends in light of the origin thus, three fetters are abandoned: sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. personality-view, doubt, and the grasping at virtue-and-duty. *_sīlabbataparāmāsa_: “Clinging to rites and rituals” is certainly an instance of this, but a very coarse one that doesn't require stream-entry to be given up. _parāmāsa_ means “grasping” or “holding” in general, not “misapprehension”, and so the term refers to all forms of internally latching on to even the good, beneficial virtue and precepts.

As described in numerous Suttas (e.g., [MN 48](https://suttas.hillsidehermitage.org/?q=mn48#mn48:6.12), [AN 6.10](https://suttas.hillsidehermitage.org/?q=an6.10#an6.10:5.1-an6.10:5.7)), a noble disciple’s virtue is spotless and unbroken *and* not clung to at the same time. Thus, *sīlabbataparāmāsa*—like all *upādāna*—is ultimately superfluous and unnecessary, even for the perfect, unbroken maintenance of virtuous behavior. It's a wrong attitude/emphasis with which the behavior is upheld, and not the upholding itself. Anything that is taken on with a sense of duty as “needing to be done” is affected with *sīlabbataparāmāsa* for a *puthujjana*, including his best attempts at practicing the Dhamma. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. These are called the influxes that should be abandoned by seeing.

2. Saṁvarāpahātabbaāsava 2. Influxes Abandoned by Restraint

Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? And what are the influxes that should be abandoned by restraint? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Take a bhikkhu who, reflecting in light of the origin, abides restraining the faculty of the eye. *Sense-restraint hinges entirely on _yoniso manasikāra_, and therefore even that basic practice (as well as all further ones below) can only be implemented rightly by a noble disciple, who has sufficiently understood what _yoniso manasikāra_ is. One cannot just blindly avoid perceiving things; one avoids things when one *knows* that they will give rise to the influxes of sensuality, being, and ignorance, as above. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without restraint of the eye faculty do not arise when there is such restraint. *[SN 35.94](https://suttas.hillsidehermitage.org/?q=sn35.94). Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… Reflecting in light of the origin, he abides restraining the faculty of the ear … ghānindriyasaṁvarasaṁvuto viharati …pe… the nose … jivhindriyasaṁvarasaṁvuto viharati …pe… the tongue … kāyindriyasaṁvarasaṁvuto viharati …pe… the body … manindriyasaṁvarasaṁvuto viharati. the mental faculty. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without restraint of the mental faculty do not arise when there is such restraint. *See this comment explaining this rendering of [_mano_](https://suttas.hillsidehermitage.org/?q=mn27#mn27:15.7).

Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without restraint do not arise when there is such restraint. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. These are called the influxes that should be abandoned by restraint.

3. Paṭisevanāpahātabbaāsava 3. Influxes Abandoned by Using

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? And what are the influxes that should be abandoned by using? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: Take a bhikkhu who, reflecting in light of the origin, makes use of robes: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. ‘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.’

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: Reflecting in light of the origin, he makes use of alms-food: ‘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’. ‘Not for entertainment, indulgence, beautification, or adornment, but only to sustain this body, to avoid harm, and to support the renunciate life. 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.’ *[Moderation in Eating](https://www.youtube.com/watch?v=jruJr2dDcO8)

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: Reflecting in light of the origin, he makes use of lodgings: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. ‘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.’

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: Reflecting in light of the origin, he makes use of medicines and supplies for the sick: ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. ‘Only for the sake of warding off the pains of illness and to promote good health.’

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without using these things do not arise when they are used. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. These are called the influxes that should be abandoned by using.

4. Adhivāsanāpahātabbaāsava 4. Influxes Abandoned by Bearing

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? And what are the influxes that should be abandoned by bearing? 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. Take a bhikkhu who, reflecting in light of the origin, endures cold, heat, hunger, and thirst. He endures the touch of flies, mosquitoes, wind, sun, and reptiles. He endures rude and unwelcome criticism. And he endures bodily feelings that are painful, sharp, harsh, acute, unpleasant, disagreeable, and life-threatening. *It's only when one understands how attend “in light of the origin” that enduring discomfort can purify the mind. Bearing things without _yoniso manasikāra_ would at best make one more resilient, like a soldier, and at worst increase one's conceit.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without bearing these things do not arise when they are endured. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. These are called the influxes that should be abandoned by bearing.

5. Parivajjanāpahātabbaāsava 5. Influxes Abandoned by Avoiding

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? And what are the influxes that should be abandoned by avoiding? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. Take a bhikkhu who, reflecting in light of the origin, 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. 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. Reflecting in light of the origin, he avoids sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever wise fellow renunciates would take to be an unsuitable setting.

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without avoiding these things do not arise when they are avoided. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. These are called the influxes that should be abandoned by avoiding.

6. Vinodanāpahātabbaāsava 6. Influxes Abandoned by Dispelling

Katame ca, bhikkhave, āsavā vinodanā pahātabbā? And what are the influxes that should be abandoned by dispelling? 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. A bhikkhu, reflecting in light of the origin, does not tolerate a sensual, averse, or cruel thought that has arisen, but abandones it, dispels it, eliminates it, and obliterates it. He does not tolerate any unbeneficial phenomena that have arisen, but abandons them, dispels them, eliminates them, and obliterates them. *See [MN 19](https://suttas.hillsidehermitage.org/?q=mn%2019) and [MN 20](https://suttas.hillsidehermitage.org/?q=mn%2020)

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without dispelling these things do not arise when they are dispelled. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. These are called the influxes that should be abandoned by dispelling.

7. Bhāvanāpahātabbaāsava 7. Influxes Abandoned by Developing

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? And what are the influxes that should be abandoned by developing? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; It is when a bhikkhu, reflecting in light of the origin, develops the awakening factors of recollection, *The seven awakening factors are present only in noble ones, just like the five faculties (SN 46.30, SN 48.12). Continuing the theme of the Sutta, _yoniso manasikāra_ also happens to be what is required for the awakening factors to be developed (AN 1.74). paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… discernment of phenomena, * _dhammavicaya_: “Discernment” corresponds better etymologically to _vicaya_ (“picking apart”) than to _paññā_. vīriyasambojjhaṅgaṁ bhāveti … effort, pītisambojjhaṅgaṁ bhāveti … joy, passaddhisambojjhaṅgaṁ bhāveti … calm, samādhisambojjhaṅgaṁ bhāveti … composure, upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. and equanimity, which rely on withdrawal, dispassion, and cessation, and ripen in relinquishment.

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. For the influxes, trouble, and affliction that would arise in someone who abides without developing these things do not arise when they are developed. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. These are called the influxes that should be abandoned 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; Now, consider a bhikkhu who, by seeing, has abandoned the influxes that should be abandoned by seeing. By restraint, he has abandoned the influxes that should be abandoned by restraint. By using, he has abandoned the influxes that should be abandoned by using. By bearing, he has abandoned the influxes that should be abandoned by bearing. By avoiding, he has abandoned the influxes that should be abandoned by avoiding. By dispelling, he has abandoned the influxes that should be abandoned by dispelling. By developing, he has abandoned the influxes that should be abandoned by developing. ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. He is called a bhikkhu who abides having restrained all influxes, who has cut off craving, untied the fetters, and with the thorough comprehension of conceit has made an end of suffering.”

Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.

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