The primal mind is radiant and clear by nature, but is darkened because of corruptions.

pabhassaramidam bhikkhave cittam
tanca kho agantukehi upakkilesehi upakkilittham:

'Monks, this mind is originally radiant and clear, but because passing corruptions and defilements come and obscure it, it doesn't show its radiance.' This has been compared to a tree in the poem that runs,

A tall tree with 6,000 branches:
Big chameleons swarm it each day by the hundreds,
Small chameleons, each day by the thousands.
If the owner doesn't watch out,
They'll bring along more and more of their friends every day.

This can be explained as follows: The tall tree with 6,000 branches — if we cut off the three zeroes, this leaves us with six, which stands for the six sense doors, the entry way for the chameleons, i.e., things that are counterfeit, not things that are genuine. Defilements aren't genuine. They are simply things that come drifting in through the sense doors by the hundreds and thousands. Not only that, defilements that haven't yet arisen will arise more and more every day as long as we don't find a means for rectifying the nature of the mind.
The mind is something more radiant than anything else can be, but because counterfeits — passing defilements — come and obscure it, it loses its radiance, like the sun when obscured by clouds. Don't go thinking that the sun goes after the clouds. Instead, the clouds come drifting along and obscure the sun.
So meditators, when they know in this manner, should do away with these counterfeits by analyzing them shrewdly, as explained in the strategies of clear insight. When they develop the mind to the stage of the primal mind, this will mean that all counterfeits are destroyed, or rather, counterfeit things won't be able to reach into the primal mind, because the bridge making the connection will have been destroyed. Even though the mind may then still have to come into contact with the preoccupations of the world, its contact will be like that of a bead of water rolling over a lotus leaf.


Ajaan Mun

Reasons of defilements

The Blessed One said, "Monks, if you are asked by wanderers of other sects, 'Friends, there are these three qualities. Which three? Passion, aversion, & delusion. These are the three qualities. Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?' — when thus asked, you should answer those wanderers of other sects in this way, 'Friends, passion carries little blame and is slow to fade. Aversion carries great blame and is quick to fade. Delusion carries great blame and is slow to fade.
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth & abundance?' 'The theme of the attractive,' it should be said. 'For one who attends inappropriately to the theme of the attractive, unarisen passion arises and arisen passion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to growth & abundance?' 'The theme of irritation,' it should be said. 'For one who attends inappropriately to the theme of irritation, unarisen aversion arises and arisen aversion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to growth & abundance?' 'Inappropriate attention,' it should be said. 'For one who attends inappropriately, unarisen delusion arises and arisen delusion tends to growth & abundance...'




"Titthiya Sutta: Sectarians" (AN 3.68), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 July 2010, http://www.accesstoinsight.org/tipitaka/an/an03/an03.068.than.html.

वत्थसुत्तं

 एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –

‘‘सेय्यथापि, भिक्खवे, वत्थं संकिलिट्ठं मलग्गहितं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय [मञ्‍जेट्ठकाय (सी॰ पी॰), मञ्‍जेट्ठिकाय (स्या॰)] दुरत्तवण्णमेवस्स अपरिसुद्धवण्णमेवस्स। तं किस्स हेतु? अपरिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते संकिलिट्ठे, दुग्गति पाटिकङ्खा। सेय्यथापि, भिक्खवे, वत्थं परिसुद्धं परियोदातं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय – सुरत्तवण्णमेवस्स परिसुद्धवण्णमेवस्स। तं किस्स हेतु? परिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते असंकिलिट्ठे, सुगति पाटिकङ्खा।

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:

2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,1 an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected

७१. ‘‘कतमे च, भिक्खवे, चित्तस्स उपक्‍किलेसा? अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो, ब्यापादो चित्तस्स उपक्‍किलेसो, कोधो चित्तस्स उपक्‍किलेसो, उपनाहो चित्तस्स उपक्‍किलेसो, मक्खो चित्तस्स उपक्‍किलेसो, पळासो चित्तस्स उपक्‍किलेसो, इस्सा चित्तस्स उपक्‍किलेसो, मच्छरियं चित्तस्स उपक्‍किलेसो, माया चित्तस्स उपक्‍किलेसो, साठेय्यं चित्तस्स उपक्‍किलेसो, थम्भो चित्तस्स उपक्‍किलेसो, सारम्भो चित्तस्स उपक्‍किलेसो, मानो चित्तस्स उपक्‍किलेसो, अतिमानो चित्तस्स उपक्‍किलेसो, मदो चित्तस्स उपक्‍किलेसो, पमादो चित्तस्स उपक्‍किलेसो।
"And what, monks, are the defilements of the mind?2 (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.3



७२. ‘‘स खो सो, भिक्खवे, भिक्खु ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभं चित्तस्स उपक्‍किलेसं पजहति; ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादं चित्तस्स उपक्‍किलेसं पजहति ; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधं चित्तस्स उपक्‍किलेसं पजहति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहं चित्तस्स उपक्‍किलेसं पजहति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खं चित्तस्स उपक्‍किलेसं पजहति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासं चित्तस्स उपक्‍किलेसं पजहति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सं चित्तस्स उपक्‍किलेसं पजहति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसं पजहति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मायं चित्तस्स उपक्‍किलेसं पजहति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसं पजहति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानं चित्तस्स उपक्‍किलेसं पजहति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानं चित्तस्स उपक्‍किलेसं पजहति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदं चित्तस्स उपक्‍किलेसं पजहति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादं चित्तस्स उपक्‍किलेसं पजहति।
"Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.4 Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it

७३. ‘‘यतो खो [यतो च खो (सी॰ स्या॰)], भिक्खवे, भिक्खुनो ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो पहीनो होति, ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सा चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा माया चित्तस्स उपक्‍किलेसो पहीनो होति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादो चित्तस्स उपक्‍किलेसो पहीनो होति।

"When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —

सब्बासवसुत्तं

१४. एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच – ‘‘सब्बासवसंवरपरियायं वो, भिक्खवे, देसेस्सामि। तं सुणाथ , साधुकं मनसि करोथ, भासिस्सामी’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –


१५. ‘‘जानतो अहं, भिक्खवे, पस्सतो आसवानं खयं वदामि, नो अजानतो नो अपस्सतो। किञ्‍च, भिक्खवे, जानतो किञ्‍च पस्सतो आसवानं खयं वदामि? योनिसो च मनसिकारं अयोनिसो च मनसिकारं। अयोनिसो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पवड्ढन्ति; योनिसो च खो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

१६. ‘‘अत्थि, भिक्खवे, आसवा दस्सना पहातब्बा, अत्थि आसवा संवरा पहातब्बा, अत्थि आसवा पटिसेवना पहातब्बा, अत्थि आसवा अधिवासना पहातब्बा, अत्थि आसवा परिवज्‍जना पहातब्बा, अत्थि आसवा विनोदना पहातब्बा, अत्थि आसवा भावना पहातब्बा।

दस्सना पहातब्बासवा
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Monks, the ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.


१७. ‘‘कतमे च, भिक्खवे, आसवा दस्सना पहातब्बा? इध, भिक्खवे , अस्सुतवा पुथुज्‍जनो – अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो – मनसिकरणीये धम्मे नप्पजानाति, अमनसिकरणीये धम्मे नप्पजानाति। सो मनसिकरणीये धम्मे अप्पजानन्तो अमनसिकरणीये धम्मे अप्पजानन्तो, ये धम्मा न मनसिकरणीया, ते धम्मे मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे न मनसि करोति।
"[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.


‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया ये धम्मे मनसि करोति।
"And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.



‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति, उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे न मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं मनसिकारा मनसिकरणीयानं धम्मानं अमनसिकारा अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति उप्पन्‍ना च आसवा पवड्ढन्ति।

"And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.



१८. ‘‘सो एवं अयोनिसो मनसि करोति – ‘अहोसिं नु खो अहं अतीतमद्धानं? न नु खो अहोसिं अतीतमद्धानं? किं नु खो अहोसिं अतीतमद्धानं? कथं नु खो अहोसिं अतीतमद्धानं? किं हुत्वा किं अहोसिं नु खो अहं अतीतमद्धानं? भविस्सामि नु खो अहं अनागतमद्धानं? न नु खो भविस्सामि अनागतमद्धानं? किं नु खो भविस्सामि अनागतमद्धानं? कथं नु खो भविस्सामि अनागतमद्धानं? किं हुत्वा किं भविस्सामि नु खो अहं अनागतमद्धान’न्ति? एतरहि वा पच्‍चुप्पन्‍नमद्धानं [पच्‍चुप्पन्‍नमद्धानं आरब्भ (स्या॰)] अज्झत्तं कथंकथी होति – ‘अहं नु खोस्मि? नो नु खोस्मि? किं नु खोस्मि? कथं नु खोस्मि? अयं नु खो सत्तो कुतो आगतो? सो कुहिं गामी भविस्सती’ति?
"This is how he attends inappropriately: '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 was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'



१९. ‘‘तस्स एवं अयोनिसो मनसिकरोतो छन्‍नं दिट्ठीनं अञ्‍ञतरा दिट्ठि उप्पज्‍जति। ‘अत्थि मे अत्ता’ति वा अस्स [वास्स (सी॰ स्या॰ पी॰)] सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘नत्थि मे अत्ता’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अनत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अनत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; अथ वा पनस्स एवं दिट्ठि होति – ‘यो मे अयं अत्ता वदो वेदेय्यो तत्र तत्र कल्याणपापकानं कम्मानं विपाकं पटिसंवेदेति सो खो पन मे अयं अत्ता निच्‍चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सती’ति। इदं वुच्‍चति, भिक्खवे , दिट्ठिगतं दिट्ठिगहनं दिट्ठिकन्तारं दिट्ठिविसूकं दिट्ठिविप्फन्दितं दिट्ठिसंयोजनं। दिट्ठिसंयोजनसंयुत्तो, भिक्खवे, अस्सुतवा पुथुज्‍जनो न परिमुच्‍चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि; ‘न परिमुच्‍चति दुक्खस्मा’ति वदामि।
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.



२०. ‘‘सुतवा च खो, भिक्खवे, अरियसावको – अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो – मनसिकरणीये धम्मे पजानाति अमनसिकरणीये धम्मे पजानाति। सो मनसिकरणीये धम्मे पजानन्तो अमनसिकरणीये धम्मे पजानन्तो ये धम्मा न मनसिकरणीया ते धम्मे न मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया, ये धम्मे न मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति , उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं अमनसिकारा मनसिकरणीयानं धम्मानं मनसिकारा अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

२१. ‘‘सो ‘इदं दुक्ख’न्ति योनिसो मनसि करोति, ‘अयं दुक्खसमुदयो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधगामिनी पटिपदा’ति योनिसो मनसि करोति। तस्स एवं योनिसो मनसिकरोतो तीणि संयोजनानि पहीयन्ति – सक्‍कायदिट्ठि, विचिकिच्छा, सीलब्बतपरामासो। इमे वुच्‍चन्ति, भिक्खवे, आसवा दस्सना पहातब्बा।
"The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.

"And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.

"And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.

"He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing.


संवरा पहातब्बासवा

२२. ‘‘कतमे च, भिक्खवे, आसवा संवरा पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चक्खुन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे, चक्खुन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, चक्खुन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। पटिसङ्खा योनिसो सोतिन्द्रियसंवरसंवुतो विहरति…पे॰… घानिन्द्रियसंवरसंवुतो विहरति…पे॰… जिव्हिन्द्रियसंवरसंवुतो विहरति…पे॰… कायिन्द्रियसंवरसंवुतो विहरति…पे॰… मनिन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे , मनिन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, मनिन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति।

‘‘यञ्हिस्स, भिक्खवे, संवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा , संवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा संवरा पहातब्बा।
"[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.



पटिसेवना पहातब्बासवा

२३. ‘‘कतमे च, भिक्खवे, आसवा पटिसेवना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चीवरं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसप- [सिरिंसप (सी॰ स्या॰ पी॰)] सम्फस्सानं पटिघाताय, यावदेव हिरिकोपीनप्पटिच्छादनत्थं’।

‘‘पटिसङ्खा योनिसो पिण्डपातं पटिसेवति – ‘नेव दवाय, न मदाय, न मण्डनाय, न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय, विहिंसूपरतिया, ब्रह्मचरियानुग्गहाय, इति पुराणञ्‍च वेदनं पटिहङ्खामि नवञ्‍च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्‍जता च फासुविहारो च’ [चाति (सी॰)]।

‘‘पटिसङ्खा योनिसो सेनासनं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसपसम्फस्सानं पटिघाताय, यावदेव उतुपरिस्सयविनोदनपटिसल्‍लानारामत्थं’।

‘‘पटिसङ्खा योनिसो गिलानप्पच्‍चयभेसज्‍जपरिक्खारं पटिसेवति – ‘यावदेव उप्पन्‍नानं वेय्याबाधिकानं वेदनानं पटिघाताय, अब्याबज्झपरमताय’ [अब्यापज्झपरमताय (सी॰ स्या॰ पी॰), अब्यापज्‍जपरमताय (क॰)]।

‘‘यञ्हिस्स, भिक्खवे, अप्पटिसेवतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, पटिसेवतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा पटिसेवना पहातब्बा।
"[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

"Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.'

"Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

"Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

"The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.



अधिवासना पहातब्बासवा

२४. ‘‘कतमे च, भिक्खवे, आसवा अधिवासना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो खमो होति सीतस्स उण्हस्स, जिघच्छाय पिपासाय। डंसमकसवातातपसरींसपसम्फस्सानं, दुरुत्तानं दुरागतानं वचनपथानं, उप्पन्‍नानं सारीरिकानं वेदनानं दुक्खानं तिब्बानं [तिप्पानं (सी॰ स्या॰ पी॰)] खरानं कटुकानं असातानं अमनापानं पाणहरानं अधिवासकजातिको होति।

‘‘यञ्हिस्स, भिक्खवे, अनधिवासयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, अधिवासयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा अधिवासना पहातब्बा।
"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.


परिवज्‍जना पहातब्बासवा

२५. ‘‘कतमे च, भिक्खवे, आसवा परिवज्‍जना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चण्डं हत्थिं परिवज्‍जेति, चण्डं अस्सं परिवज्‍जेति, चण्डं गोणं परिवज्‍जेति, चण्डं कुक्‍कुरं परिवज्‍जेति, अहिं खाणुं कण्टकट्ठानं सोब्भं पपातं चन्दनिकं ओळिगल्‍लं। यथारूपे अनासने निसिन्‍नं यथारूपे अगोचरे चरन्तं यथारूपे पापके मित्ते भजन्तं विञ्‍ञू सब्रह्मचारी पापकेसु ठानेसु ओकप्पेय्युं, सो तञ्‍च अनासनं तञ्‍च अगोचरं ते च पापके मित्ते पटिसङ्खा योनिसो परिवज्‍जेति।

‘‘यञ्हिस्स, भिक्खवे, अपरिवज्‍जयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, परिवज्‍जयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा परिवज्‍जना पहातब्बा।
5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.



विनोदना पहातब्बासवा

२६. ‘‘कतमे च, भिक्खवे, आसवा विनोदना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो उप्पन्‍नं कामवितक्‍कं नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति, उप्पन्‍नं ब्यापादवितक्‍कं…पे॰… उप्पन्‍नं विहिंसावितक्‍कं…पे॰… उप्पन्‍नुप्पन्‍ने पापके अकुसले धम्मे नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।

‘‘यञ्हिस्स, भिक्खवे, अविनोदयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, विनोदयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा विनोदना पहातब्बा।
"["[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of ill will...

Reflecting appropriately, he does not tolerate an arisen thought of cruelty...

Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.



भावना पहातब्बासवा

२७. ‘‘कतमे च, भिक्खवे, आसवा भावना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं; पटिसङ्खा योनिसो धम्मविचयसम्बोज्झङ्गं भावेति…पे॰… वीरियसम्बोज्झङ्गं भावेति… पीतिसम्बोज्झङ्गं भावेति… पस्सद्धिसम्बोज्झङ्गं भावेति… समाधिसम्बोज्झङ्गं भावेति… उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं।

‘‘यञ्हिस्स, भिक्खवे , अभावयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, भावयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा भावना पहातब्बा।
"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.



२८. ‘‘यतो खो, भिक्खवे, भिक्खुनो ये आसवा दस्सना पहातब्बा ते दस्सना पहीना होन्ति, ये आसवा संवरा पहातब्बा ते संवरा पहीना होन्ति, ये आसवा पटिसेवना पहातब्बा ते पटिसेवना पहीना होन्ति, ये आसवा अधिवासना पहातब्बा ते अधिवासना पहीना होन्ति, ये आसवा परिवज्‍जना पहातब्बा ते परिवज्‍जना पहीना होन्ति, ये आसवा विनोदना पहातब्बा ते विनोदना पहीना होन्ति, ये आसवा भावना पहातब्बा ते भावना पहीना होन्ति; अयं वुच्‍चति, भिक्खवे – ‘भिक्खु सब्बासवसंवरसंवुतो विहरति, अच्छेच्छि [अच्छेज्‍जि (क॰)] तण्हं, विवत्तयि [वावत्तयि (सी॰ पी॰)] संयोजनं, सम्मा मानाभिसमया अन्तमकासि दुक्खस्सा’’’ति।

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

सब्बासवसुत्तं निट्ठितं दुतियं।







"When a monk's fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & stress."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Greed is the root of heedlessness,
A cause of strife is greed.
Greed into enslavement drags.
A hungry ghost one will in future be.
The Buddha who greed’s nature fully knows
I worship Him, the Greed-free One.

Hate is the root of turbulence,
And ugliness results from hate.
Through hatred much destruction comes,
To an infernal world one will in future go.
The Buddha who hate’s nature fully knows
I worship Him, the Hate-free One.

Delusion is the root of all this misery,
Creator of all ills is ignorant delusion.
Mind’s blindness from delusion stems,
As a dumb animal one will in future live.
The Buddha who delusion’s nature fully knows
I worship Him, the Undeluded One.

[A traditional devotional Pali text from Sri Lanka. Source unknown.]