Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1m ; and the Asava of Life, which had sprung up, is put away; the Asava of Ignorance, if it had not sprung up before, springs not up within him; and the Asava of Ignorance, which had sprung up, is put away. ' These are the things which ought to be con- sidered, things which he does not consider. 8. ' It is by his consideration of those things, which ought not to be considered ; and by his non- consideration of those things, which ought to be considered, that Asavas arise within him which had not sprung up ; and Asavas which had sprung up, grow great/ 9. * Unwisely doth he consider thus : 4 " Have I existed during the ages that are past, or have I not ? What was I during the ages that are past? How was I during the ages that are SABBASAVA SUTTA- 299 past ? Having been what, what did I become in the ages that are past ? Shall I exist during the ages of the future, or shall I not ? What shall I be during the ages of the future ? How shall I be during the ages of the future ? Having been what, what shall I become during the ages of the future ? " 4 Or he debates within himself as to the present : " Do I after all exist, or am I not ? How am I ? This is a being; whence now did it come, and whither will it go ? 10. 4 In him, thus unwisely considering, there springs up one or other of the six (absurd) notions l . 4 As something true and real he gets the notion, " I have a self!" 4 As something true and real he gets the notion, <4 I have not a self!" 4 As something true and real he gets the notion, " By my self, I am conscious of my self! " 4 As something true and real he gets the notion, 44 By myself I am conscious of my non-self! " 4 Or, again, he gets the notion, 44 This soul of mine can be perceived, it has experienced the result of good and evil actions committed here and there : now this soul of mine is permanent, lasting, eternal, has the inherent quality of never changing, and will continue for ever and ever ! " 11. 4 This, brethren, is called the walking in delu- sion, the jungle of delusion 2 , the wilderness of de- lusion, the puppet show of delusion, the writhing of delusion, the fetter of delusion. 1 2. 4 Bound, brethren, with this fetter of delusion, 1 A^annaw di/Mtnam. 2 Di/Mi-gahanaw, with allusion, doubtless, if the reading is correct, to gaha«a/w. 300 ALL THE ASAVAS. the ignorant unconverted man becomes not freed from birth, decay, and death, from sorrows, lamenta- tions, pains, and griefs, and from expedients 1 — he does not become free, I say, from pain. 1 3. ' But the wise man, brethren, the disciple walking in the Noble Path, who perceives the noble ones; who comprehends, and is trained according to.
2from birth, decay, and death, from sorrows, lamenta- tions, pains, and griefs, and from expedients 1 — he does not become free, I say, from pain. 1 3. ' But the wise man, brethren, the disciple walking in the Noble Path, who perceives the noble ones; who comprehends, and is trained according to. the doctrine of the Noble Ones ; who perceives good men, who comprehends, and is trained according to, the doctrine of good men ; he understands both what things ought to be considered, and what things ought not to be considered — and thus understand- ing, the things that ought to be considered those he considers ; and the things that ought not to be considered, those he does not consider. 14. * And which, brethren, are those things which ought not to be considered, and which he does not consider ? ' There are things which, when a man considers them, the Asava of Lust springs up within him, which had not sprung up before ; and the Asava of Lust, which had sprung up, grows great; the Asava of Life springs up within him, which had not sprung up before ; and the Asava of Life, which had sprung up, grows great ; the Asava of Ignorance springs up within him, which had not sprung up before ; and the Asava of Ignorance, which had sprung up, grows great. 4 These are the things which ought not to be con- sidered, things which he considers. 1 That is, the practice of rites and ceremonies and the worship of Gods. sabbAsava sutta. 301 1 5. ' And which, brethren, are those things which should be considered, and which he does consider ? ' There are things, brethren, which, when a man considers them, the Asava of Lust, if it had not sprung up before, springs not up within him ; and the Asava of Lust, which had sprung up, is put away; the Asava of Life, if it had not sprung up before, springs not up within him ; and the Asava of Life, which had sprung up, is put away; the Asava of Ignorance, if it had not sprung up before, springs not up within him ; and the Asava of Ignorance, which had sprung up, is put away. * These are the things which ought to be con- sidered, things which he does not consider. 16. * It is by his not considering those things which ought to be considered, and by his con- sidering those things which ought not to be con- sidered, that Asavas which had not sprung up within him spring not up, and Asavas which had sprung up are put away. 17. 4 He considers, "This is suffering." He con- siders, " This is the origin of suffering." He con- siders, "This is the cessation of suffering." He considers, " This is the way which leads to the cessa- tion of suffering." And from him, thus considering, the three fetters fall away — the delusion of self, hesitation, and the dependence on rites and cere- monies. ' These are the Asavas, brethren, which are to be abandoned by insight. 1 8. ' And which are the Asavas to be abandoned by subjugation (samvari) ? * Herein, brethren, a Bhikkhu, wisely reflecting/ 302 ALL THE ASAVAS.
3elusion of self, hesitation, and the dependence on rites and cere- monies. ' These are the Asavas, brethren, which are to be abandoned by insight. 1 8. ' And which are the Asavas to be abandoned by subjugation (samvari) ? * Herein, brethren, a Bhikkhu, wisely reflecting/ 302 ALL THE ASAVAS. remains shut in by the subjugation of the organ of Sight. For whereas to the man not shut in by the subjugation of the organ of sight Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of sight the Asavas, full of vexation and distress, are not. 19. * Wisely reflecting, he remains shut in by the subjugation of the organ of Hearing. For whereas to the man not shut in by the subjugation of the organ of hearing Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of hearing the Asavas, full of vexation and distress, are not. 20. * Wisely reflecting, he remains shut in by the subjugation of the organ of Smell. For whereas to the man not shut in by the subjugation of the organ of smell Asavas may arise, full of vexation and dis- tress, to the man shut in by the subjugation of the organ of smell the Asavas, full of vexation and distress, are not. 21. 'Wisely reflecting, he remains shut in by the subjugation of the organ of Taste. For whereas to the man not shut in by the subjugation of the organ of taste Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of taste the Asavas, full of vexation and distress, are not. 22. * Wisely reflecting, he remains shut in by the subjugation of the organ of Touch. For whereas to the man not shut in by the subjugation of the organ of touch Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of touch the Asavas, full of vexation and distress, are not. sabbAsava sutta. 303 23. ' Wisely reflecting, he remains shut in by the subjugation of the organ of Mind. For whereas to the man not shut in by the subjugation of the organ of mind Asavas may arise, full of vexation and dis- tress, to the man shut in by the subjugation of the organ of mind the Asavas, full of vexation and distress, are not. * These, brethren, are called the Asavas to be abandoned by subjugation. 24. ' And which are the Asavas to be abandoned by right use 1 ? ' Herein, brethren, a Bhikkhu, wisely reflecting, makes use of his robes for the purpose only of warding off the cold, of warding off the heat, of warding off the contact of gad-flies and mosquitoes, of wind and sun, and snakes ; and of covering his nakedness 2 . 25.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1m ; and the Asava of Life, which had sprung up, is put away; the Asava of Ignorance, if it had not sprung up before, springs not up within him; and the Asava of Ignorance, which had sprung up, is put away. ' These are the things which ought to be con- sidered, things which he does not consider. 8. ' It is by his consideration of those things, which ought not to be considered ; and by his non- consideration of those things, which ought to be considered, that Asavas arise within him which had not sprung up ; and Asavas which had sprung up, grow great/ 9. * Unwisely doth he consider thus : 4 " Have I existed during the ages that are past, or have I not ? What was I during the ages that are past? How was I during the ages that are SABBASAVA SUTTA- 299 past ? Having been what, what did I become in the ages that are past ? Shall I exist during the ages of the future, or shall I not ? What shall I be during the ages of the future ? How shall I be during the ages of the future ? Having been what, what shall I become during the ages of the future ? " 4 Or he debates within himself as to the present : " Do I after all exist, or am I not ? How am I ? This is a being; whence now did it come, and whither will it go ? 10. 4 In him, thus unwisely considering, there springs up one or other of the six (absurd) notions l . 4 As something true and real he gets the notion, " I have a self!" 4 As something true and real he gets the notion, <4 I have not a self!" 4 As something true and real he gets the notion, " By my self, I am conscious of my self! " 4 As something true and real he gets the notion, 44 By myself I am conscious of my non-self! " 4 Or, again, he gets the notion, 44 This soul of mine can be perceived, it has experienced the result of good and evil actions committed here and there : now this soul of mine is permanent, lasting, eternal, has the inherent quality of never changing, and will continue for ever and ever ! " 11. 4 This, brethren, is called the walking in delu- sion, the jungle of delusion 2 , the wilderness of de- lusion, the puppet show of delusion, the writhing of delusion, the fetter of delusion. 1 2. 4 Bound, brethren, with this fetter of delusion, 1 A^annaw di/Mtnam. 2 Di/Mi-gahanaw, with allusion, doubtless, if the reading is correct, to gaha«a/w. 300 ALL THE ASAVAS. the ignorant unconverted man becomes not freed from birth, decay, and death, from sorrows, lamenta- tions, pains, and griefs, and from expedients 1 — he does not become free, I say, from pain. 1 3. ' But the wise man, brethren, the disciple walking in the Noble Path, who perceives the noble ones; who comprehends, and is trained according to.
2from birth, decay, and death, from sorrows, lamenta- tions, pains, and griefs, and from expedients 1 — he does not become free, I say, from pain. 1 3. ' But the wise man, brethren, the disciple walking in the Noble Path, who perceives the noble ones; who comprehends, and is trained according to. the doctrine of the Noble Ones ; who perceives good men, who comprehends, and is trained according to, the doctrine of good men ; he understands both what things ought to be considered, and what things ought not to be considered — and thus understand- ing, the things that ought to be considered those he considers ; and the things that ought not to be considered, those he does not consider. 14. * And which, brethren, are those things which ought not to be considered, and which he does not consider ? ' There are things which, when a man considers them, the Asava of Lust springs up within him, which had not sprung up before ; and the Asava of Lust, which had sprung up, grows great; the Asava of Life springs up within him, which had not sprung up before ; and the Asava of Life, which had sprung up, grows great ; the Asava of Ignorance springs up within him, which had not sprung up before ; and the Asava of Ignorance, which had sprung up, grows great. 4 These are the things which ought not to be con- sidered, things which he considers. 1 That is, the practice of rites and ceremonies and the worship of Gods. sabbAsava sutta. 301 1 5. ' And which, brethren, are those things which should be considered, and which he does consider ? ' There are things, brethren, which, when a man considers them, the Asava of Lust, if it had not sprung up before, springs not up within him ; and the Asava of Lust, which had sprung up, is put away; the Asava of Life, if it had not sprung up before, springs not up within him ; and the Asava of Life, which had sprung up, is put away; the Asava of Ignorance, if it had not sprung up before, springs not up within him ; and the Asava of Ignorance, which had sprung up, is put away. * These are the things which ought to be con- sidered, things which he does not consider. 16. * It is by his not considering those things which ought to be considered, and by his con- sidering those things which ought not to be con- sidered, that Asavas which had not sprung up within him spring not up, and Asavas which had sprung up are put away. 17. 4 He considers, "This is suffering." He con- siders, " This is the origin of suffering." He con- siders, "This is the cessation of suffering." He considers, " This is the way which leads to the cessa- tion of suffering." And from him, thus considering, the three fetters fall away — the delusion of self, hesitation, and the dependence on rites and cere- monies. ' These are the Asavas, brethren, which are to be abandoned by insight. 1 8. ' And which are the Asavas to be abandoned by subjugation (samvari) ? * Herein, brethren, a Bhikkhu, wisely reflecting/ 302 ALL THE ASAVAS.
3elusion of self, hesitation, and the dependence on rites and cere- monies. ' These are the Asavas, brethren, which are to be abandoned by insight. 1 8. ' And which are the Asavas to be abandoned by subjugation (samvari) ? * Herein, brethren, a Bhikkhu, wisely reflecting/ 302 ALL THE ASAVAS. remains shut in by the subjugation of the organ of Sight. For whereas to the man not shut in by the subjugation of the organ of sight Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of sight the Asavas, full of vexation and distress, are not. 19. * Wisely reflecting, he remains shut in by the subjugation of the organ of Hearing. For whereas to the man not shut in by the subjugation of the organ of hearing Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of hearing the Asavas, full of vexation and distress, are not. 20. * Wisely reflecting, he remains shut in by the subjugation of the organ of Smell. For whereas to the man not shut in by the subjugation of the organ of smell Asavas may arise, full of vexation and dis- tress, to the man shut in by the subjugation of the organ of smell the Asavas, full of vexation and distress, are not. 21. 'Wisely reflecting, he remains shut in by the subjugation of the organ of Taste. For whereas to the man not shut in by the subjugation of the organ of taste Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of taste the Asavas, full of vexation and distress, are not. 22. * Wisely reflecting, he remains shut in by the subjugation of the organ of Touch. For whereas to the man not shut in by the subjugation of the organ of touch Asavas may arise, full of vexation and distress, to the man shut in by the subjugation of the organ of touch the Asavas, full of vexation and distress, are not. sabbAsava sutta. 303 23. ' Wisely reflecting, he remains shut in by the subjugation of the organ of Mind. For whereas to the man not shut in by the subjugation of the organ of mind Asavas may arise, full of vexation and dis- tress, to the man shut in by the subjugation of the organ of mind the Asavas, full of vexation and distress, are not. * These, brethren, are called the Asavas to be abandoned by subjugation. 24. ' And which are the Asavas to be abandoned by right use 1 ? ' Herein, brethren, a Bhikkhu, wisely reflecting, makes use of his robes for the purpose only of warding off the cold, of warding off the heat, of warding off the contact of gad-flies and mosquitoes, of wind and sun, and snakes ; and of covering his nakedness 2 . 25.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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