本經與巴利聖典《中部》第2經《Sabbāsavasuttaṃ》的內容完全相同。本經是佛陀從另一種角度教導我們斷除煩惱的方法,這些方法共有七種,分別是:有漏從「(正)見」斷、有漏從「護」斷、有漏從「離」斷、有漏從「用」斷、有漏從「忍」斷、有漏從「除」斷、有漏從「思惟」斷。

    這七種方法其實是八正道的另一種詮釋,我們從本經中可以看到佛陀強調「正見」的重要性,「正見」也是證初果的基本條件;如果沒有正見,很容易盲修瞎練、浪費時間,甚至走上了邪魔歪道都還不自知。

    另外,經中也提到應當遠離惡知識、惡友,因為這種惡因緣會讓我們愈來愈迷惘,愈來愈疑惑。

選譯自《中阿含經》第10經《漏盡經》

喬正一白話譯於西元2016/7/24八關齋戒日

  我是這樣聽聞的: 

    曾經有一次,佛陀在古印度的拘樓瘦這個國家遊方,並暫時住在該國的首都劍磨瑟曇市。 

    當時,世尊是這樣告訴諸比丘的:「因為『正知』與『正見』,一切的煩惱才能斷盡,無知與邪見是不可能斷除煩惱的。

    為什麼斷除煩惱必須從『正知』、『正見』做起?

    因為人有兩種思惟,有正思惟與不正思惟。

    當人有不正思惟的時候,尚未生起的欲漏煩惱便生起,已生起的煩惱便增廣;尚未生起的有漏、無明漏因之而生起,已生起者便增廣。

    如果,人有正思惟,尚未生起的欲漏煩惱就不會生起,已生起的煩惱便消滅;尚未生起的有漏、無明漏就不會生起,已生起的便消滅。 

    然而,凡夫愚癡的俗人聽聞不到正法,遇不到真正的善知識,因此不識聖(正)法,不能以正法調御自己的身口意,不知解脫法。因為不知解脫法,於是會思惟不應思惟的邪念,而應思惟的正念就不思惟;尚未生起的欲漏煩惱因此而生起,已生的煩惱便增廣;尚未生起的有漏、無明漏因之而生,已生起的便增廣。 

    多聞聖弟子因為聽聞了正法,遇到了真正的善知識,因此認識了聖(正)法,能以正法調御自己的身口意,知道什麼是解脫法。因為認識了解脫法,於是不應思惟的邪念不會思惟,會思惟應當思惟的正念;尚未生起的欲漏煩惱就不會生起,已生的煩惱便消滅;尚未生起的有漏、無明漏便不會生起,已生起的便消滅。

    我要介紹七種可以斷除有漏、煩惱、憂慼的方法,是哪七種呢?分別是:有漏從(正)見斷,有漏從護斷,有漏從離斷,有漏從用斷,有漏從忍斷,有漏從除斷,有漏從思惟斷。 

    什麼是『有漏從(正)見斷』?愚癡的凡夫因為聽聞不到正法,也遇不到真正的善知識,因此不知聖(正)法,不能以正法調御自己的身、口、意,不知解脫法,於是他們心中便會有以下的不正思惟:『我真的有過去前世嗎?還是沒有過去前世?我的過去前世到底是誰?為什麼我會有過去前世?我有未來世嗎?還是沒有呢?如果我有未來世,我的未來世是什麼呢?為什麼我會有未來世?自己真的存在嗎?現在的眾生到底從何而來?將又會去哪裡?過去的眾生為什麼會存在?未來的眾生為什麼會存在?……

    因為愚痴的眾生心裡有這些不正思惟,於是會在六種邪見中隨其見解而生出『真我、靈魂』、『沒有真我的我』、『我以自我理解有自我』、『我以自我理解沒有自我』、『我以非我理解有自我』、『這就是我』等邪見。這個能說話、有感覺、有行為、能在各處感受善惡果報的『我』,自亙古以來就存在,永恆不變。以上就是所謂的惡邪見,眾生將因這些惡邪見所動搖,被這些惡見所綑綁束縛,也因此凡夫愚人便須一直承受生、老、病、死等諸大苦。 

    而多聞聖弟子因為聽聞了正法,遇到了真正的善知識,懂得以正法來調御身、口、意,認識了解脫法,體悟到這是苦,知道這是造成苦的原因、知道苦的消滅、知道苦滅之道。就是這樣,因為他知道了寂滅涅槃,於是身見、戒取、疑等三結斷盡,得須陀洹(初果),他不會故意造惡,也不會下墮惡道,最遲七次天上『或』人間的轉生就一定趣向正覺,獲得解脫。

    假設不知什麼是正見,就會生出煩惱、憂慼;知道什麼是正見,就不會產生煩惱、憂慼。以上就是所謂『有漏從(正)見斷』的意思。

    什麼是『有漏從護斷』?比丘們!當眼睛看見外在的美色時,應守護眼根,以正思惟來修『不淨觀』;如果不能守護眼根,而以顛倒的不正思惟將外界的美色看成清淨,自會生出煩惱、憂慼;如果能善加守護眼根,就不會產生煩惱、憂慼。同理,應守護耳、鼻、舌、身,意等諸根,以正思惟作『不淨觀』;若不能守護諸根,反以顛倒的不正思惟將外界的六塵境當作是清淨,就會生出煩惱、憂慼;如果能守護諸根,就不會生出煩惱、憂慼。以上就是所謂『有漏從護斷』的意思。 

    什麼是『有漏從離斷』?比丘們!當我們遇見凶猛的大野象、野馬、野牛、野狗、毒蛇、險道、溝坑、糞坑、江河、深泉、山巖等,我們出於本能自會閃躲遠離;同樣的道理,當修梵行的修行人遇上了惡知識、惡朋友、惡外道、惡鄉里(人民)、惡環境,若諸梵行與其同處,本來無疑者因此而生出了疑,因此比丘應當遠離這些惡因緣;若不遠離這些惡因緣,就會生出煩惱、憂慼;如果能遠離,就不會生出煩惱、憂慼。以上就是所謂『有漏從離斷』。 

    什麼是『有漏從用斷』?比丘們!我們應當明白衣服對我們來說,不是為了享受,不是為了虛榮,不是為了好看,只是單純為了防止蚊蟲的螫咬、風雨的吹襲、季節的寒熱,以及遮醜等目的;而飲食也是一樣,不是為了享受美食,不是為了虛榮,不是為了肥滿健壯,只是為了維持身體能繼續生存,以此斷除煩惱及憂慼,為了修梵行,為了不飢餓、不過飽,使舊病得以痊癒、新病不生,單純維持健康無病的目的而已;居止房舍、床褥、臥具等也是一樣,不是為了享受,不是為了虛榮,不是為了豪華美觀,只是為了使疲倦時能夠休息、能夠靜坐的目的而已;醫藥也是一樣,不是為了享受,不是為了虛榮,不是為了肥滿美貌,只是為除病,維持生存,安隱無病的目的。對這些日常民生資具的態度不正確,就會生出煩惱、憂慼;如果態度正確,就不會生出煩惱、憂慼。以上就是所謂『有漏從用斷』的意思。 

    什麼是『有漏從忍斷』?比丘們!精進能斷除『惡』、『不善』法,常修善法,能專心精勤,即使身體、皮肉、筋骨、血髓等都已乾竭枯竭,依然不捨精進;比丘們!你們還應當忍受飢渴、寒熱、蚊、蠅、蚤虱、風吹日曬等煎熬,忍受惡罵、誹謗、棍杖垂打、拳頭毆打等傷害;當身體遇到各種病痛,極為苦痛,甚至幾乎都要丟了性命,各種磨練都要能忍。若不能忍,就會產生煩惱、憂慼;忍則不生煩惱、憂慼。以上就是所謂『有漏從忍斷』的意思。 

    什麼是『有漏從除斷』?比丘們!當心生欲念(貪欲思惟)、瞋恚念(瞋恚思惟)、害念(傷害生命的殘忍思惟)時,都應『除』、『斷』、『捨』、『離』。若不除者,則生煩惱、憂慼;除則不生煩惱、憂慼。以上就是所謂『有漏從除斷』。 

    什麼是『有漏從思惟斷』?比丘們!你們一開始應先思惟『念覺支』,依遠離、依無欲、依於滅盡,捨棄雜染趣向涅槃;然後依序思惟擇法、精進、喜、息、定、直到第七捨覺支,都依遠離、依無欲、依於滅盡,捨棄雜染趣向涅槃。若不思惟七覺支者,就會產生煩惱、憂慼;如果思惟七覺支,就不會產生煩惱、憂慼。以上就是所謂『有漏從思惟斷』。 

    如果有比丘能如法修持『有漏從(正)見斷』而以『正見』斷,『有漏從護斷』而以『護』斷,『有漏從離斷』而以『離』斷,『有漏從用斷』而以『用』斷,『有漏從忍斷』而以『忍』斷,『有漏從除斷』而以『除』斷,『有漏從思惟斷』而以『思惟』斷,那麼這名比丘就一定能斷盡一切的煩惱,各種心結都能解開,能以正智而得苦際(解脫)。」 

    當佛陀說完此經後,諸比丘聽聞佛陀所說的法,都心生歡喜,並依法奉行。

原文/

中阿含10/漏盡經(七法品)
  我聞如是: 
  一時,佛遊拘樓瘦,在劍磨瑟曇拘樓都邑。 
  爾時,世尊告諸比丘: 
  「以知、以見故,諸漏得盡,非不知、非不見也。云何以知、以見故,諸漏得盡耶?有正思惟、不正思惟:若不正思惟者,未生欲漏而生,已生便增廣;未生有漏、無明漏而生,已生便增廣。若正思惟者,未生欲漏而不生,已生便滅;未生有漏、無明漏而不生,已生便滅。 
  然,凡夫愚人不得聞正法,不值真知識,不知聖法,不調御聖法,不知如真法。不正思惟者未生欲漏而生,已生便增廣;未生有漏、無明漏而生,已生便增廣。正思惟者未生欲漏而不生,已生便滅;未生有漏、無明漏而不生,已生便滅。不知如真法故,不應念法而念,應念法而不念;以不應念法而念,應念法而不念故,未生欲漏而生,已生便增廣;未生有漏、無明漏而生,已生便增廣。 
  多聞聖弟子得聞正法,值真知識,調御聖法,知如真法。不正思惟者未生欲漏而生,已生便增廣;未生有漏、無明漏而生,已生便增廣。正思惟者未生欲漏而不生,已生便滅;未生有漏、無明漏而不生,已生便滅。知如真法已,不應念法不念,應念法便念;以不應念法不念,應念法便念故,未生欲漏而不生,已生便滅;未生有漏、無明漏而不生,已生便滅也。 
  有七斷漏、煩惱、憂慼法,云何為七?有漏從見斷,有漏從護斷,有漏從離斷,有漏從用斷,有漏從忍斷,有漏從除斷,有漏從思惟斷。 
  云何有漏從見斷耶?凡夫愚人不得聞正法,不值真知識,不知聖法,不調御聖法,不知如真法,不正思惟故,便作是念:『我有過去世?我無過去世?我何因過去世?我云何過去世耶?我有未來世?我無未來世?我何因未來世?我云何未來世耶?自疑己身何謂是?云何是耶?今此眾生從何所來?當至何所?本何因有?當何因有?』彼作如是不正思惟,於六見中隨其見生而生真有神,此見生而生真無神,此見生而生神見神,此見生而生神見非神,此見生而生非神見神,此見生而生此是神,能語、能知、能作、[]教、{}[]起、教起,生彼彼處受善惡報,定無所從來,定不有,定不當有。是謂:見之弊,為見所動,見結所繫,凡夫愚人以是之故,便受生、老、病、死苦也。 
  多聞聖弟子得聞正法,值真知識,調御聖法,知如真法,知苦如真,知苦{}[]、知苦滅、知苦滅道如真。如是,知如真已,則三結盡:身見、戒取、疑,三結盡已,得須陀洹,不墮惡法、定、趣正覺、極受七有:天上、人間七往來已,便得苦際。若不知見者,則生煩惱、憂慼,知見則不生煩惱、憂慼,是謂:有漏從見斷也。 
  云何有漏從護斷耶?比丘!眼見色,護眼根者,以正思惟不淨觀也,不護眼根者,不正思惟以淨觀也。若不護者,則生煩惱、憂慼;護則不生煩惱、憂慼。如是,耳、鼻、舌、身,意知法護意根者,以正思惟不淨觀也,不護意根者,不正思惟以淨觀也。若不護者,則生煩惱、憂慼;護則不生煩惱、憂慼,是謂:有漏從護斷也。 
  云何有漏從離斷耶?比丘!見惡象則當遠離,惡馬、惡牛、惡狗、毒蛇、惡道、溝坑、屏廁、江河、深泉、山巖;惡知識、惡朋友、惡異道、惡閭里、惡居止:若諸梵行與其同處,人無疑者而使有疑,比丘者應當離。惡知識、惡朋友、惡異道、惡閭里、惡居止:若諸梵行與其同處,人無疑者而使有疑,盡當遠離。若不離者,則生煩惱、憂慼;離則不生煩惱、憂慼,是謂:有漏從離斷也。 
  云何有漏從用斷耶?比丘!若用衣服,非為利故,非以貢高故,非為嚴飾故,但為蚊虻、風雨、寒熱故,以慚愧故也。若用飲食,非為利故,非以貢高故,非為肥悅故,但為令身久住,除煩惱、憂慼故,以行梵行故,欲令故病斷,新病不生故,久住安隱無病故也。若用居止房舍、床褥、臥具,非為利故,非以貢高故,非為嚴飾故,但為疲{}[]得止息故,得靜坐故也。若用湯藥,非為利故,非以貢高故,非為肥悅故,但為除病惱故,攝御命根故,安隱無病故。若不用者,則生煩惱、憂慼;用則不生煩惱、憂慼,是謂:有漏從用斷也。 
  云何有漏從忍斷耶?比丘!精進斷惡不善,修善法故,常有起想,專心精勤,身體、皮肉、筋骨、血髓皆令乾竭,不捨精進,要得所求,乃捨精進。比丘!復當堪忍飢渴、寒熱、蚊虻蠅蚤虱、風日所逼,惡聲捶杖亦能忍之。身遇諸病,極為苦痛,至命欲絕,諸不可樂,皆能堪忍。若不忍者,則生煩惱、憂慼;忍則不生煩惱、憂慼,是謂:有漏從忍斷也。 
  云何有漏從除斷耶?比丘!生欲念不除斷捨離,生恚念、害念不除斷捨離,若不除者,則生煩惱、憂慼;除則不生煩惱、憂慼,是謂:有漏從除斷也。 
  云何有漏從思惟斷耶?比丘!思惟初念覺支,依離、依無欲、依於滅盡,{}[]至出要,[]法、精進、喜、息、定,思惟第七捨覺支,依離、依無欲、依於滅盡,趣至出要。若不思惟者,則生煩惱、憂慼;思惟則不生煩惱、憂慼,是謂:有漏從思惟斷也。 
  若使比丘有漏從見斷則以見斷,有漏從護斷則以護斷,有漏從離斷則以離斷,有漏從用斷則以用斷,有漏從忍斷則以忍斷,有漏從除斷則以除斷,有漏從思惟斷則以思惟斷,是謂:比丘一切漏盡,諸結已解,能以正智而得苦際。」 
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

 巴利語經文 
MN.2/(2) Sabbāsavasuttaṃ 
   14. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– 
   15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 
   16. “Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā. 
Dassanā pahātabbāsavā 
   17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave assutavā puthujjano– ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto– manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. 
   “Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati– ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. 
   “Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati– ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. 
   “Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. 
   18. “So evaṃ ayoniso manasi karoti– ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti– ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti? 
   19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti– ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi. 
   20. “Sutavā ca kho, bhikkhave, ariyasāvako– ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto– manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. 
   “Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati– ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. 
   “Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati– ime dhammā manasikaraṇīyā ye dhamme manasi karoti. 
   “Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 
   21. “So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti– sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. 
Saṃvarā pahātabbāsavā 
   22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati …pe… ghānindriyasaṃvarasaṃvuto viharati …pe… jivhindriyasaṃvarasaṃvuto viharati …pe… kāyindriyasaṃvarasaṃvuto viharati …pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. 
   “Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā. 
Paṭisevanā pahātabbāsavā 
   23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati– ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’. 
   “Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati– ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. 
   “Paṭisaṅkhā yoniso senāsanaṃ paṭisevati– ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’. 
   “Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati– ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’. 
   “Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. 
Adhivāsanā pahātabbāsavā 
   24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. 
   “Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. 
Parivajjanā pahātabbāsavā 
   25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. 
   “Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. 
Vinodanā pahātabbāsavā 
   26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ …pe… uppannaṃ vihiṃsāvitakkaṃ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. 
   “Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. 
Bhāvanā pahātabbāsavā 
   27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicaya-sambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. 
   “Yañhissa, bhikkhave abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. 
   28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā 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; ayaṃ vuccati, bhikkhave– ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. 
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. 
   Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.