sutta » mn » Majjhima Nikāya 2

Sabbāsavasutta

All the Defilements

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 mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.
“Mendicants, I will teach you the explanation of the restraint of all defilements.

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, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.
“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.

Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi?
For one who knows and sees what?

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.
Rational application of mind and irrational application of mind.

Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;
When you apply the mind irrationally, defilements arise, and once arisen they grow.

yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up.

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.
Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.

1. Dassanāpahātabbaāsava
1. Defilements Given Up by Seeing

Katame ca, bhikkhave, āsavā dassanā pahātabbā?
And what are the defilements that should be given up by seeing?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.
They don’t understand to which things they should apply the mind and to which things they should not apply the mind.

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
So they apply the mind to things they shouldn’t and don’t apply the mind to things they should.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
And what are the things to which they apply the mind but should not?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;
desire to be reborn,

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
and ignorance.

ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
These are the things to which they apply the mind but should not.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
And what are the things to which they do not apply the mind but should?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,

anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
desire to be reborn,

anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
and ignorance.

ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
These are the things to which they do not apply the mind but should.

Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow.

So evaṁ ayoniso manasi karoti:
This is how they apply the mind irrationally:

‘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?

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 they are 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 sentient being—where did it come from? And where will it go?’

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.
When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact.

‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
The view: ‘My self survives.’

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
The view: ‘My self does not survive.’

‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
The view: ‘I perceive the self with the self.’

‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
The view: ‘I perceive what is not-self with the self.’

‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
The view: ‘I perceive the self with what is not-self.’

atha vā panassa evaṁ diṭṭhi hoti:
Or they have 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 deeds 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 misconception, the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views.

Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

‘na parimuccati dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako—

ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—
But take a learned noble disciple who has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.
They understand to which things they should apply the mind and to which things they should not apply the mind.

So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
And what are the things to which they don’t apply the mind and should not?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;
desire to be reborn,

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
and ignorance.

ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
These are the things to which they don’t apply the mind and should not.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
And what are the things to which they do apply the mind and should?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,

anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
desire to be reborn,

anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
and ignorance.

ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
These are the things to which they do apply the mind and should.

Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
Because of not applying the mind to what they should not and applying the mind to what they should, unarisen defilements don’t arise and arisen defilements are given up.

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.
They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—
And as they do so, they give up three fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
substantialist view, doubt, and misapprehension of precepts and observances.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
These are called the defilements that should be given up by seeing.

2. Saṁvarāpahātabbaāsava
2. Defilements Given Up by Restraint

Katame ca, bhikkhave, āsavā saṁvarā pahātabbā?
And what are the defilements that should be given up by restraint?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.
Take a mendicant who, reflecting rationally, lives restraining the faculty of the eye.

Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.

Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…
Reflecting rationally, they live restraining the faculty of the ear …

ghānindriyasaṁvarasaṁvuto viharati …pe…
the nose …

jivhindriyasaṁvarasaṁvuto viharati …pe…
the tongue …

kāyindriyasaṁvarasaṁvuto viharati …pe…
the body …

manindriyasaṁvarasaṁvuto viharati.
the mind.

Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.

Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint.

Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.
These are called the defilements that should be given up by restraint.

3. Paṭisevanāpahātabbaāsava
3. Defilements Given Up by Using

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?
And what are the defilements that should be given up by using?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati:
Take a mendicant who, reflecting rationally, 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 rationally, they make use of almsfood:

‘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 fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati:
Reflecting rationally, they make 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 rationally, they make 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 distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
These are called the defilements that should be given up by using.

4. Adhivāsanāpahātabbaāsava
4. Defilements Given Up by Enduring

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?
And what are the defilements that should be given up by enduring?

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 mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
These are called the defilements that should be given up by enduring.

5. Parivajjanāpahātabbaāsava
5. Defilements Given Up by Avoiding

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?
And what are the defilements that should be given up 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 mendicant who, reflecting rationally, 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 rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
These are called the defilements that should be given up by avoiding.

6. Vinodanāpahātabbaāsava
6. Defilements Given Up by Dispelling

Katame ca, bhikkhave, āsavā vinodanā pahātabbā?
And what are the defilements that should be given up 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.
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled.

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
These are called the defilements that should be given up by dispelling.

7. Bhāvanāpahātabbaāsava
7. Defilements Given Up by Developing

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?
And what are the defilements that should be given up by developing?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness,

paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe…
investigation of principles,

vīriyasambojjhaṅgaṁ bhāveti …
energy,

pītisambojjhaṅgaṁ bhāveti …
rapture,

passaddhisambojjhaṅgaṁ bhāveti …
tranquility,

samādhisambojjhaṅgaṁ bhāveti …
immersion,

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
These are called the defilements that should be given up 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, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing.

ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.