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/
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.
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. ' Wisely reflecting, he makes use of alms, not
for sport or sensual enjoyment, not for adorning
or beautifying himself, but solely to sustain the
body in life, to prevent its being injured, to aid
himself in the practice of a holy life — thinking the
while, "Thus shall I overcome the old pain, and
shall incur no new ; and everywhere shall I be at
ease, and free from blame."
26. ' Wisely reflecting, he makes use of an abode ;
only to ward off cold, to ward off heat, to ward off
the contact of gad-flies and mosquitoes, of wind and
sun, and snakes ; only to avoid the dangers of the
climate, and to secure the delight of privacy.
1 Pa/isevana\
2 Compare Dickson's Kammava^d, p. 7, where the reading, however, is wrong.
304 ALL THE ASAVAS.
27. 'Wisely reflecting, he makes use of medicine
and other necessaries for the sick; only to ward off the
pain that causes injury, and to preserve his health.
28. * For whereas, brethren, to the man not making
such right use, Asavas may arise, full of vexation
and distress ; to the man making such right use,
the Asavas, full of vexation and distress, are not
* These, brethren, are called the Asavas to be abandoned by right use.
29. ' And which, brethren, are the Asavas to be abandoned by endurance 1 ?
' Herein, brethren, a Bhikkhu, wisely reflecting, is
patient under cold and heat, under hunger and
thirst, under the contact of gad-flies and mosqui-
toes, of wind and sun, and snakes ; he is enduring
under abusive words, under bodily suffering, under
pains however sharp, rough, severe, unpleasant, dis-
agreeable, and destructive even to life.
30. ' For whereas, brethren, to the man who en-
dureth not, Asavas may arise, full of vexation and
distress ; to him who endures, the Asavas, full of
vexation and distress, are not.
' These, brethren, are called the Asavas to be abandoned by endurance.
31. 'And which, brethren, are the Asavas to be abandoned by avoidance 2 ?
' Herein, brethren, a Bhikkhu wisely reflecting,
avoids a rogue elephant, he avoids a furious horse,
he avoids a wild bull, he avoids a mad dog, a snake,
a stump in th^ path, a thorny bramble, a pit, a
precipice, a dirty tank or pool. When tempted to
1 Adhivasand.
8 Pariva^anl
SABBASAVA SUTTA.
sit in a place where one should not sit, or to walk
where one should not walk, or to cultivate the ac-
quaintance of bad companions, he is skilled to shun
the evil: and wisely reflecting he avoids that, as
a place whereon one should not sit, that, as a place
wherein one should not walk, those men, as com-
panions that are bad.
32. 'For whereas, brethren, to the man who
avoideth not, Asavas may arise, full of vexation
and distress ; to him who avoids, the Asavas, full of
vexation and distress, are not.
'These, brethren, are called the Asavas to be abandoned by avoidance.
33. 'And which, brethren, are the Asavas to be abandoned by removal 1 ?
' Herein, brethren, a Bhikkhu, wisely reflecting,
when there has sprung up within him a lustful
thought, that he endureth not, he puts it away, he
removes it, he destroys it, he makes it not to be ;
when there has sprung up within him an angry
thought, a malicious thought, some sinful, wrong dis-
position, that he endureth not, he puts it away, he
removes it, he destroys it, he makes it not to be.
34. ' For whereas, brethren, to the man who re-
moveth not, Asavas may arise, full of vexation and
distress; to him who removes, the Asavas, full of
vexation and distress, are not.
'These, brethren, are called the Asavas to be abandoned by removal.
35. ' And which, brethren, are the Asavas to be abandoned by cultivation 2 ?
1 Vinodanl % Bh£vanl
* 1 Herein, brethren, a Bhikkhu, wisely reflecting,
cultivates that part of the higher wisdom called
Mindfulness, dependent on seclusion, dependent
on passionlessness, dependent on the utter ecstasy
of contemplation, resulting in the passing off of
thoughtlessness.
36. 4 He cultivates that part of the higher wisdom
called Search after Truth, he cultivates that part of
the higher wisdom called Energy, he cultivates that
part of the higher wisdom called Joy, he cultivates
that part of the higher wisdom called Peace, he
cultivates that part of the higher wisdom called
Earnest Contemplation, he cultivates that part of the
higher wisdom called Equanimity — each dependent
on seclusion, dependent on passionlessness, dependent
on the utter ecstasy of contemplation, resulting in
the passing off of thoughtlessness.
37. * For whereas, brethren, to the man who cul-
tivated not, Asavas may arise, full of vexation and
distress ; to him who cultivates, the Asavas, full of
vexation and distress, are not.
'These, brethren, are called the Asavas to be abandoned by cultivation.
38. 'And then when a Bhikkhu has by insight
put away the Asavas to be abandoned by insight,
and by subjugation has put away the Asavas to be
abandoned by subjugation, and by right use has
put away the Asavas to be abandoned by right use,
and by endurance has put away the Asavas to be
abandoned by endurance, and by avoidance has put
away the Asavas to be abandoned by avoidance,
1 Compare Mah&parinibb&na Sutta I, 9.
sabbAsava sutta.
and by removal has put away the Asavas to be
abandoned by removal, and by cultivation has put
away the Asavas to be abandoned by cultivation —
that Bhikkhu, brethren, remains shut in by the sub-
jugation of the Asavas, he has destroyed that
Craving Thirst, by thorough penetration of mind he
has rolled away every Fetter, and he has made an
end of Pain/
39. Thus spake the Blessed One; and those
Bhikkhus, glad at heart, exalted the word of the
Blessed One.
End of the Sabbisava Sutta.
Abhibhayatanani, the eight, pages 49, 50.
Addhariya Brahmans, 171. Age of the Suttas, x. A^atasattu, king of Magadha, 1, 131.
A^ita,one of the Six Teachers, 106. A&ravati river, 167, 178. Alabaster, Mr., 141. Allakappa, name of a place, 13a. AVara Kalama, teacher, 75-77. Ambagama, near Vesali, 66. Ambala///6ika, near Ra^agaha, 12. Ambapali, the courtezan, 28.
— entertains the Buddha, 30-32. Ananda's sorrow and imperfection,
— his character, 97, 98, 118, 119. Ananda iTetiya, 66.
Angels. See Tavatiaasa.
— called devatS, 45.
— on the point of a needle, 88.
— desire to become an, is spiritual
bondage, 227. Angirasa, a Vedic poet, 172. Apadesa, 66.
Appama««as, the four, 201, 273. Arahat Buddhas, 13, 104. Arahats, who are, &c, 107, 119. Arahatship and the Ten Fetters, 222.
Arahatship and Nirvaaa, 243. Asavas, 293-307.
— translation of, 295. Assemblies, the eight, 48, 49. Astrology, 197, 198. Atuma, name of a village, 77. Atthaka, Vedic poet, 172.
Bahuputta Xetiya, 40. Baptism, 1.
Beal, the Rev. Samuel, 118, 255. Beluva, near Vesali, 34.
Benares, 99. Benares muslin, 54, 92. Bhadda, convert at Nadika, 25, 26. Bhagu, a Vedic poet, 172. Bha^Ja-gama, near Vesali, 64, 66. Bharadvi^a, a young Brahman, 168- 170.
— a Vedic poet, 17a. Bhikkhu, meaning of, 5. Bhoga-nagara, near Vesali, 66. Bible, texts in, referred to —
1 Samuel xxviii, 208.
2 Kings vi. 17, 19. Matthew v. 20, 160. Matthew xi. 21, 46. Matthew xv. 14, xxii. 26, 173. Matthew xvii. 31, 207. Mark ix. 29, 207.
Luke vii. 37-39, 34- Acts ii. 6, 142. Philippians ii. 12, 114. Philippians iii. 13, 7. 2 Peter i. 10, 114. Revelation xxi. 19-21, S45, 349. Bigandet's Legend of Gaudama, xxxii.
— quoted, xvi, 32, 33, 34, 8a. Bodisat, the, 339. Bogg^anga, 9, 14.
Bonds, the five, 181.
— the ten, 222.
Brahma, the supreme deity, 116,
162-165. Brahmaiariya Brahmans, 171. Brahmans, 160, 180-185.
— different schools of, 171. Brahma-viharas, the four, 201, 273. Brick Hall, the, at Nadika, 24. Buddha, the, description of character
of, 27, 169.
— his relation to the Order, 37.
— his last illness, 35.
— date of death of the, xlviii. Buddhahood, how reached, 14.
3io
Buddhas, past and future, 13, 97, 104.
— description of character of, 186. Buddhism, ancient summary of, 62,
— another, 65.
— central doctrine of, 143, 144. Buddhist era, date of, xlv-xlviii. Buddhists, modern sects of, 129. Bulis of Allakappa, a clan, 132. Burial rites, xl-xlv, 92. Burnouf, Eugene, 50, 65, 75, 167.
Cats, 14.
Causation, chain of, 208. Cave dwellings, 56. Chetiyas, 4, 66. See tfetiya.
— the seven at Vesali, 40, 58.
Chinese works on the Great De-
cease, xxxvi-xxxix.
Christianity, is it indebted to Bud-
• dhism? 165, 166. Clans, customs of, 3, 4. Cloth of gold, 80-82.
— of Benares, 92.