mn.2 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying:

“Monks.”

“Revered One,” these monks answered the Lord in assent. The Lord spoke thus:

“I will discourse to you, monks, on the means of controlling all the cankers. Listen and attend carefully, and I will speak.”

“Yes, Lord,” these monks answered the Lord in assent. The Lord spoke thus:

“I, monks, am speaking of the destruction of the cankers in one who knows, in one who sees, not in one who does not know, does not see. And what, monks, is the destruction of the cankers in one who knows, in one who sees? There is wise attention and unwise attention. Monks, from unwise attention cankers arise that had not arisen, and also cankers that have arisen increase. But, monks, from wise attention cankers that had not arisen do not arise, and also cankers that have arisen decline.

There are, monks, cankers that should be got rid of by vision, there are cankers that should be got rid of by control, there are cankers that should be got rid of by use, there are cankers that should be got rid of by endurance, there are cankers that should be got rid of by avoidance, there are cankers that should be got rid of by elimination, there are cankers that should be got rid of by development.

And what, monks, are the cankers to be got rid of by vision? Herein, monks, an uninstructed ordinary person, taking no count of the pure ones, unskilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones; taking no count of the true men, unskilled in the Dhamma of the true men, untrained in the Dhamma of the true men, does not comprehend the things which should be wisely attended to, does not comprehend the things which should not be wisely attended to. He, not comprehending the things that should be wisely attended to, not comprehending the things that should not be wisely attended to, wisely attends to those things which should not be wisely attended to, does not wisely attend to those things which should be wisely attended to.

And what, monks, are the things that should not be wisely attended to, but to which he wisely attends? From his wisely attending to these things, monks, the canker of sense-pleasure arises which had not arisen before or the canker of sense-pleasure, arisen, increases; or the canker of becoming arises which had not arisen before or the canker of becoming, arisen, increases; or the canker of ignorance arises which had not arisen before or the canker of ignorance, arisen, increases. These are the things to which he wisely attends but which should not be wisely attended to.

And what, monks, are the things that should be wisely attended to, but to which he does not wisely attend? From his wisely attending to these things, monks, either the canker of sense-pleasure which had not arisen does not arise, or if the canker of sense-pleasure has arisen it declines; or if the canker of becoming has not arisen it does not arise, or if the canker of becoming has arisen it declines; or if the canker of ignorance has not arisen it does not arise, or if the canker of ignorance has arisen it declines. These are things that should be wisely attended to, but to which he does not wisely attend.

If he wisely attends to things which should not be wisely attended to, if he does not wisely attend to things which should be wisely attended to, cankers arise which had not arisen before and also the cankers, arisen, increase. In these ways he is not wisely attending: if he thinks, ‘Now, was I in a past period? Now, was I not in a past period? Now, what was I in a past period? Now, how was I in a past period? Now, having been what, what did I become in a past period? Now, will I come to be in a future period? Now, will I not come to be in a future period? Now, what will I come to be in a future period? Now, how will I come to be in a future period? Having become what, what will I come to be in a future period?’ Or, if he is now subjectively doubtful about the present period, and thinks: ‘Now, am I? Now, am I not? Now, what am I? Now, how am I? Now, whence has this being come? Where-going will it come to be?’

To one who does not pay wise attention in these ways, one of six (wrong) views arises: (1) ‘There is for me a self’—the view arises to him as though it were true, as though it were real. (2) Or, ‘There is not for me a self.’—the view arises to him as though it were true, as though it were real. (3) Or, ‘Simply by self am I aware of self.’—the view arises to him as though it were true, as though it were real. (4) Or, ‘Simply by self am I aware of not-self.’—the view arises to him as though it were true, as though it were real. (5) Or, ‘Simply by not-self am I aware of self’—the view arises to him as though it were true, as though it were real. (6) Or a wrong view occurs to him thus: ‘Whatever is this self for me that speaks, that experiences and knows, that experiences now here, now there, the fruition of deeds that are lovely and that are depraved, it is this self for me that is permanent, stable, eternal, not subject to change, that will stand firm like unto the eternal.’ This, monks, is called going to wrong views, holding wrong views, the wilds of wrong views, the wriggling of wrong views, the scuffling of wrong views, the fetter of wrong views. Fettered with the fetter of wrong views, monks, the uninstructed ordinary person is not set free from birth, from old age and dying, from griefs, from sorrows, from ills, from tribulations, from miseries, he is not set free from anguish, I say.

But the instructed disciple of the pure ones who takes count of the pure ones, who is skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, who takes count of the true men, who is skilled in the Dhamma of the true men, well trained in the Dhamma of the true men, he comprehends the things that should be wisely attended to, he comprehends the things that should not be wisely attended to; he, comprehending the things that should be wisely attended to, comprehending the things that should not be wisely attended to, does not wisely attend to those things which should not be wisely attended to, he wisely attends to those things which should be wisely attended to.

And which, monks, are those things which he does not wisely attend to because they should not be wisely attended to? Those things, monks, by wisely attending to which there arises the canker of sense-pleasure which had not arisen before, or the canker of sense-pleasure which, arisen before, increases. Or there arises the canker of becoming which had not arisen before, or the canker of becoming which, arisen before, increases. Or there arises the canker of ignorance which had not arisen before, or the canker of ignorance which, arisen before, increases. These are the things to which he does not wisely attend because they should not be wisely attended to.

And which, monks, are the things to which he wisely attends because they should be wisely attended to? Those things, monks, by wisely attending to which there does not arise the canker of sense-pleasure which had not arisen before or the canker of sense-pleasure which, arisen before, declines; those things, monks, by wisely attending to which there does not arise the canker of becoming which had not arisen before or the canker of becoming which, arisen before, declines; those things, monks, by wisely attending to which there does not arise the canker of ignorance which had not arisen before or the canker of ignorance which, arisen before, declines. These are the things to which he wisely attends because they should be wisely attended to.

If he is one who does not wisely attend to things that should not be wisely attended to, if he is one who wisely attends to things that should be wisely attended to, both the cankers which have not arisen do not arise, and the cankers which have arisen decline.

He, thinking: ‘This is anguish,’ wisely attends.

He, thinking: ‘This is the origin of anguish,’ wisely attends.

He, thinking: ‘This is the stopping of anguish,’ wisely attends.

He, thinking: ‘This is the course leading to the stopping of anguish,’ wisely attends.

Because he wisely attends thus, the three fetters decline: wrong view as to one's own body, doubt, adherence to (wrongful) rites and ceremonies.

And what, monks, are the cankers to be got rid of by control? In this teaching, monks, a monk, wisely reflective, lives controlled with control over the sense-organ of the eye, lives controlled with control over the sense-organ of the ear, lives controlled with control over the sense-organ of the nose, lives controlled with control over the sense-organ of the tongue, lives controlled with control over the sense-organ of the body, lives controlled with control over the sense-organ of the mind. Whereas, monks, if he lived uncontrolled in regard to control over these sense-organs, cankers which are destructive and consuming might arise. But if he lives controlled with control over these organs, then the cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by control.

And what, monks, are the cankers to be got rid of by use? (1) In this teaching, monks, a monk, wisely reflective, uses a robe simply for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind and sun, creeping things, simply for the sake of covering his nakedness. (2) Wisely reflective, he uses almsfood not for sport, not for indulgence, not for personal charm, not for beautification, but just enough for the support and sustenance of the body, for keeping it unharmed, for furthering the Brahma-faring, thinking: ‘Thus do I crush out former feeling and do not set going new feeling; and there will be for me faultlessness and living in comfort.’ (3) Wisely reflective, he uses lodgings only for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind, sun and creeping things, only for dispelling the dangers of the seasons, for the purpose of enjoying seclusion. (4) Wisely reflective, he uses the requisite of medicines for the sick for warding off injurious feelings that have arisen, for the maximum of well-being. Whereas, monks, if he does not use (the requisites), the cankers which are destructive and consuming might arise, but because he does use (them), therefore these cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by use.

And what, monks, are the cankers to be got rid of by endurance? In this teaching, monks, a monk, wisely reflective, is one who bears cold, heat, hunger, thirst, the touch of gadfly, mosquito, wind and sun, creeping things, ways of speech that are irksome, unwelcome; he is of a character to bear bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. Whereas, monks, if he lacked endurance, the cankers which are destructive and consuming might arise. But because he endures, therefore these cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by endurance.

And what, monks, are the cankers to be got rid of by avoidance? In this teaching, monks, a monk, wisely reflective, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, the stump of a tree, a thorny brake, a deep hole, a mountain slope, a refuse pool, a rubbish pit. Wisely reflecting, he avoids that which is not an (allowable) seat, and that which is not a (lawful) resort (for alms), and those who are depraved friends. For if he were sitting on what is not an (allowable) seat like that, if he were walking in what is not a (lawful) resort (for alms) like that, if he were associating with depraved friends like that, his intelligent fellow Brahma-farers would suspect him of depraved qualities. Whereas, monks, if he does not avoid (these occasions), the cankers which are destructive and consuming might arise, but if he avoids (them), therefore these cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by avoidance.

And what, monks, are the cankers to be got rid of by elimination? In this teaching, monks, a monk, wisely reflective, does not give in to thought about sense-pleasures that has arisen, he gets rid of it, he eliminates it, makes an end of it, sends it to its ceasing; he does not give in to malevolent thought that has arisen he gets rid of it, he eliminates it, he makes an end of it, sends it to its ceasing; he does not give in to thought of harming that has arisen, he gets rid of it, he eliminates it, he makes an end of it, sends it to its ceasing; he does not give in to evil unskilled mental objects that have constantly arisen, he gets rid of them, eliminates them, makes an end of them, sends them to their ceasing. Whereas, monks, if he does not eliminate (these thoughts), the cankers which are destructive and consuming might arise, but if he eliminates (them), therefore these cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by elimination.

And what, monks, are the cankers to be got rid of by (mental) development? (1) In this teaching, monks, a monk, wisely reflective, develops mindfulness as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (2) Wisely reflective, he develops investigation of Dhamma as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (3) Wisely reflective, he develops energy as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (4) Wisely reflective, he develops rapture as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (5) Wisely reflective, he develops serenity as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (6) Wisely reflective, he develops concentration as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. (7) Wisely reflective, he develops even-mindedness as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation. Whereas, monks, if he does not develop (these links in awakening), the cankers which are destructive and consuming might arise. But if he develops (them), therefore these cankers which are destructive and consuming are not. These, monks, are called the cankers to be got rid of by development.

Monks, in whatever monk those cankers to be got rid of by vision are got rid of by vision, in whatever monk those cankers to be got rid of by control are got rid of by control, in whatever monk those cankers to be got rid of by use are got rid of by use, in whatever monk those cankers to be got rid of by endurance are got rid of by endurance, in whatever monk those cankers to be got rid of by avoidance are got rid of by avoidance, in whatever monk those cankers to be got rid of by elimination are got rid of by elimination, in whatever monk those cankers to be got rid of by mental development are got rid of by mental development, this monk is called, monks, one who is controlled with control over all the cankers. He has cut off craving, done away with fetter, and by fully mastering pride will make an end of anguish.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Discourse on All the Cankers: The Second

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:

“Bhikkhus, I shall teach you a discourse on the restraint of all the taints. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

Summary

“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

“Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing.

Taints to be Abandoned by Seeing

“What taints, bhikkhus, should be abandoned by seeing? Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, does not understand what things are fit for attention and what things are unfit for attention. Since that is so, he attends to those things unfit for attention and he does not attend to those things fit for attention.

“What are the things unfit for attention that he attends to? They are things such that when he attends to them, the unarisen taint of sensual desire arises in him and the arisen taint of sensual desire increases, the unarisen taint of being arises in him and the arisen taint of being increases, the unarisen taint of ignorance arises in him and the arisen taint of ignorance increases. These are the things unfit for attention that he attends to. And what are the things fit for attention that he does not attend to? They are things such that when he attends to them, the unarisen taint of sensual desire does not arise in him and the arisen taint of sensual desire is abandoned, the unarisen taint of being does not arise in him and the arisen taint of being is abandoned, the unarisen taint of ignorance does not arise in him and the arisen taint of ignorance is abandoned. These are the things fit for attention that he does not attend to. By attending to things unfit for attention and by not attending to things fit for attention, both unarisen taints arise in him and arisen taints increase.

“This is how he attends unwisely: ‘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 did I become 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 become in the future?’ Or else he is inwardly perplexed about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’

“When he attends unwisely in this way, one of six views arises in him. The view ‘self exists for me’ arises in him as true and established; or the view ‘no self exists for me’ arises in him as true and established; or the view ‘I perceive self with self’ arises in him as true and established; or the view ‘I perceive not-self with self’ arises in him as true and established; or the view ‘I perceive self with not-self’ arises in him as true and established; or else he has some such view as this: ‘It is this self of mine that speaks and feels and experiences here and there the result of good and bad actions; but this self of mine is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.’ This speculative view, bhikkhus, is called the thicket of views, the wilderness of views, the contortion of views, the vacillation of views, the fetter of views. Fettered by the fetter of views, the untaught ordinary person is not freed from birth, ageing, and death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering, I say.

“Bhikkhus, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, understands what things are fit for attention and what things are unfit for attention. Since that is so, he does not attend to those things unfit for attention and he attends to those things fit for attention.

“What are the things unfit for attention that he does not attend to? They are things such that when he attends to them, the unarisen taint of sensual desire arises in him…as §6…and the arisen taint of ignorance increases. These are the things unfit for attention that he does not attend to. And what are the things fit for attention that he attends to? They are things such that when he attends to them, the unarisen taint of sensual desire does not arise in him…as §6…and the arisen taint of ignorance is abandoned. These are the things fit for attention that he attends to. By not attending to things unfit for attention and by attending to things fit for attention, unarisen taints do not arise in him and arisen taints are abandoned.

“He attends wisely: ‘This is suffering’; he attends wisely: ‘This is the origin of suffering’; he attends wisely: ‘This is the cessation of suffering’; he attends wisely: ‘This is the way leading to the cessation of suffering.’ When he attends wisely in this way, three fetters are abandoned in him: personality view, doubt, and adherence to rules and observances. These are called the taints that should be abandoned by seeing.

Taints to be Abandoned by Restraining

“What taints, bhikkhus, should be abandoned by restraining? Here a bhikkhu, reflecting wisely, abides with the eye faculty restrained. While taints, vexation, and fever might arise in one who abides with the eye faculty unrestrained, there are no taints, vexation, or fever in one who abides with the eye faculty restrained. Reflecting wisely, he abides with the ear faculty restrained…with the nose faculty restrained…with the tongue faculty restrained…with the body faculty restrained…with the mind faculty restrained…While taints, vexation, and fever might arise in one who abides with the faculties unrestrained, there are no taints, vexation, or fever in one who abides with the faculties restrained. These are called the taints that should be abandoned by restraining.

Taints to be Abandoned by Using

“What taints, bhikkhus, should be abandoned by using? Here a bhikkhu, reflecting wisely, uses the robe only for protection from cold, for protection from heat, for protection from contact with gadflies, mosquitoes, wind, the sun, and creeping things, and only for the purpose of concealing the private parts.

“Reflecting wisely, he uses almsfood neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’

“Reflecting wisely, he uses the resting place only for protection from cold, for protection from heat, for protection from contact with gadflies, mosquitoes, wind, the sun, and creeping things, and only for the purpose of warding off the perils of climate and for enjoying retreat.

“Reflecting wisely, he uses the medicinal requisites only for protection from arisen afflicting feelings and for the benefit of good health.

“While taints, vexation, and fever might arise in one who does not use the requisites thus, there are no taints, vexation, or fever in one who uses them thus. These are called the taints that should be abandoned by using.

Taints to be Abandoned by Enduring

“What taints, bhikkhus, should be abandoned by enduring? Here a bhikkhu, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, the sun, and creeping things; he endures ill-spoken, unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life. While taints, vexation, and fever might arise in one who does not endure such things, there are no taints, vexation, or fever in one who endures them. These are called the taints that should be abandoned by enduring.

Taints to be Abandoned by Avoiding

“What taints, bhikkhus, should be abandoned by avoiding? Here a bhikkhu, reflecting wisely, 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 cesspit, a sewer. Reflecting wisely, he avoids sitting on unsuitable seats, wandering to unsuitable resorts, and associating with bad friends, since if he were to do so wise companions in the holy life might suspect him of evil conduct. While taints, vexation, and fever might arise in one who does not avoid these things, there are no taints, vexation, and fever in one who avoids them. These are called the taints that should be abandoned by avoiding.

Taints to be Abandoned by Removing

“What taints, bhikkhus, should be abandoned by removing? Here a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire; he abandons it, removes it, does away with it, and annihilates it. He does not tolerate an arisen thought of ill will…He does not tolerate an arisen thought of cruelty…He does not tolerate arisen evil unwholesome states; he abandons them, removes them, does away with them, and annihilates them. While taints, vexation, and fever might arise in one who does not remove these thoughts, there are no taints, vexation, or fever in one who removes them. These are called the taints that should be abandoned by removing.

Taints to be Abandoned by Developing

“What taints, bhikkhus, should be abandoned by developing? Here a bhikkhu, reflecting wisely, develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He develops the investigation-of-states enlightenment factor…the energy enlightenment factor…the rapture enlightenment factor…the tranquillity enlightenment factor…the concentration enlightenment factor…the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. While taints, vexation, and fever might arise in one who does not develop these enlightenment factors, there are no taints, vexation, or fever in one who develops them. These are called the taints that should be abandoned by developing.

Conclusion

“Bhikkhus, when for a bhikkhu the taints that should be abandoned by seeing have been abandoned by seeing, when the taints that should be abandoned by restraining have been abandoned by restraining, when the taints that should be abandoned by using have been abandoned by using, when the taints that should be abandoned by enduring have been abandoned by enduring, when the taints that should be abandoned by avoiding have been abandoned by avoiding, when the taints that should be abandoned by removing have been abandoned by removing, when the taints that should be abandoned by developing have been abandoned by developing—then he is called a bhikkhu who dwells restrained with the restraint of all the taints. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, at Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, I say that the destruction of the corruptions is for one who knows and sees, not for one who does not know, not for one who does not see. Monks, for one who knows what and sees what do I declare the destruction of the corruptions? Wise attention and unwise attention. Monks, for one who attends unwisely, unarisen corruptions arise, and arisen corruptions increase; and, monks, for one who attends wisely, unarisen corruptions do not arise, and arisen corruptions are abandoned.

“Monks, there are corruptions to be abandoned by seeing. There are corruptions to be abandoned by restraint. There are corruptions to be abandoned by using. There are corruptions to be abandoned by enduring. There are corruptions to be abandoned by avoiding. There are corruptions to be abandoned by removing. There are corruptions to be abandoned by developing.

Corruptions to be abandoned by seeing

“And, monks, what are the corruptions to be abandoned by seeing? Here, monks, an unlearned ordinary person – one who does not associate¹ with noble ones, who has not mastered the teaching of the noble ones, who is undisciplined in the qualities of the noble ones, who does not associate with true people², who has not mastered the teaching of true people, who is undisciplined in the qualities of true people – does not understand phenomena that are to be paid attention to, and does not understand phenomena that are not to be paid attention to. Not understanding phenomena that are to be paid attention to and not understanding phenomena that are not to be paid attention to, he pays attention to phenomena that are not to be paid attention to, and he does not pay attention to phenomena that are to be paid attention to.

“And, monks, what are the phenomena which are not to be paid attention to that he pays attention to? Monks, for one who pays attention to such phenomena, the unarisen sensuality-corruption arises, and the arisen sensuality-corruption increases; the unarisen existence-corruption arises, and the arisen existence-corruption increases; the unarisen ignorance-corruption arises, and the arisen ignorance-corruption increases – these are the phenomena which are not to be paid attention to that he pays attention to.

“And, monks, what are the phenomena which are to be paid attention to that he does not pay attention to? Monks, for one who pays attention to such phenomena, the unarisen sensuality-corruption does not arise, and the arisen sensuality-corruption is abandoned; the unarisen existence-corruption does not arise, and the arisen existence-corruption is abandoned; the unarisen ignorance-corruption does not arise, and the arisen ignorance-corruption is abandoned – these are the phenomena which are to be paid attention to that he does not pay attention to.

“For one who pays attention to phenomena that are not to be paid attention to, and does not pay attention to phenomena that are to be paid attention to, unarisen corruptions arise and arisen corruptions increase.

“He attends unwisely in this way: ‘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? Having been what, what was I in the past? 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? Having been what, what will I be in the future?’ Or he is internally confused about the present, thinking ‘Do I exist? Do I not exist? What am I? How am I? Where did this being come from? Where will it be going?’

“For one who attends unwisely in this way, one of six perspectives arises:

“The perspective ‘I have a self’ arises for him as true and reliable.

“The perspective ‘I do not have a self’ arises for him as true and reliable.

“The perspective ‘Possessing a self, I perceive a self’ arises for him as true and reliable. “The perspective ‘Possessing a self, I perceive non-self’ arises for him as true and reliable. “The perspective ‘Not possessing a self, I perceive a self’ arises for him as true and reliable.

“Or this perspective occurs to him: ‘There is this self of mine which can speak and feel, which experiences the results of good and bad actions. This self of mine is permanent, fixed, eternal, unchangeable, and it will remain like this forever.’

“Monks, this is called arrival at perspectives, the thicket of perspectives, the wilderness of perspectives, the agitation of perspectives, the struggle of perspectives, the fetter of perspectives. Monks, fettered by the fetter of perspectives, the unlearned ordinary person is not freed from birth, old age, dieing, sorrow, grief, pain, depression, and anguish; he is not freed from unsatisfactoriness³, I say.

“Monks, a learned disciple of the noble ones – one who associates with noble ones, who has mastered the teaching of the noble ones, who is well-disciplined in the qualities of the noble ones, who associates with true people, who has mastered the teaching of true people, who is well-disciplined in the qualities of true people – understands phenomena that are to be paid attention to, and understands phenomena that are not to be paid attention to. Understanding phenomena that are to be paid attention to and understanding phenomena that are not to be paid attention to, he does not pay attention to phenomena that are not to be paid attention to, and he does pay attention to phenomena that are to be paid attention to.

“And, monks, what are the phenomena which are not to be paid attention to that he does not pay attention to? Monks, for one who pays attention to such phenomena, the unarisen sensuality-corruption arises, and the arisen sensuality-corruption increases; the unarisen existence-corruption arises, and the arisen existence-corruption increases; the unarisen ignorance-corruption arises, and the arisen ignorance-corruption increases – these are the phenomena which are not to be paid attention to that he does not pay attention to.

“And, monks, what are the phenomena which are to be paid attention to that he does pay attention to? Monks, for one who pays attention to such phenomena, the unarisen sensuality-corruption does not arise, and the arisen sensuality-corruption is abandoned; the unarisen existence-corruption does not arise, and the arisen existence-corruption is abandoned; the unarisen ignorance-corruption does not arise, and the arisen ignorance-corruption is abandoned – these are the phenomena which are to be paid attention to that he does pay attention to.

“For one who does not pay attention to phenomena that are not to be paid attention to, and does pay attention to phenomena that are to be paid attention to, unarisen corruptions do not arise and arisen corruptions are abandoned.

“He wisely attends, ‘This is unsatisfactoriness.’ He wisely attends, ‘This is the source of unsatisfactoriness.’ He wisely attends, ‘This is the cessation of unsatisfactoriness.’ He wisely attends, ‘This is the practice which leads to the cessation of unsatisfactoriness.’ For one who wisely attends in this way, three fetters are abandoned – the perspective of self-identity⁴, doubt, and wrong grasp of habitual practices. Monks, these are called the corruptions to be abandoned by seeing.

Corruptions to be abandoned by restraint

“And, monks, what are the corruptions to be abandoned by restraint? Here, monks, from a basis of wise consideration, a monk abides with the eye-faculty restrained; because, monks, corruptions, disturbances, and fevers⁵ may arise for one who abides with the eye-faculty unrestrained, and those corruptions, disturbances, and fevers do not arise for one who abides with the eye-faculty restrained.

“From a basis of wise consideration, a monk abides with the ear-faculty… nose-faculty… tongue-faculty… body-faculty… mind-faculty restrained; because, monks, corruptions, disturbances, and fevers may arise for one who abides with the mind-faculty unrestrained, and those corruptions, disturbances, and fevers do not arise for one who abides with the mind-faculty restrained.

“Monks, corruptions, disturbances, and fevers may arise for one who abides unrestrained, and those corruptions, disturbances, and fevers do not arise for one who abides restrained. Monks, these are called the corruptions to the be abandoned by restraint.

Corruptions to be abandoned by using

“And, monks, what are the corruptions to be abandoned by using? Here, monks, from a basis of wise consideration, a monk uses a robe only for the sake of fending off cold, fending off heat, fending off contact with flies, mosquitoes, wind, sunburn, and reptiles; only for the sake of modesty.

“From a basis of wise consideration, he uses almsfood – not for fun, not for intoxication, not for adornment, not for beautification; only for the stability and continuance of this body, for avoiding physical harm, for supporting the spiritual life; thinking ‘I will remove the old feeling of hunger and I will not produce a new feeling of overeating; in this way I will be blameless and comfortable.’

“From a basis of wise consideration, he uses sleeping and sitting places only for the sake of fending off cold, fending off heat, fending off contact with flies, mosquitoes, wind, sunburn, and reptiles; only for the sake of removing the danger of seasonal weather, and for the purpose of retreat.

“From a basis of wise consideration, he uses supports for the ill and medicinal supplies only for the sake of fending off oppressive feelings that have arisen, for the utmost freedom from affliction.

“Monks, corruptions, disturbances, and fevers may arise for one who does not use these things in this way, and corruptions, disturbances, and fevers do not arise for one who uses these things in this way. Monks, these are called the corruptions to be abandoned by using.

Corruptions to be abandoned by enduring

“And, monks, what are the corruptions to be abandoned by enduring? Here, monks, from a basis of wise consideration, a monk is tolerant of cold, heat, hunger, and thirst; of contact with flies, mosquitoes, wind, sunburn, and reptiles; of ill-spoken, unwelcome statements; of arisen bodily sensations that are painful, sharp, rough, bitter, disagreeable, unpleasant, and life-threatening – he is one who endures such things.

“Monks, corruptions, disturbances, and fevers may arise for one who does not endure such things, and corruptions, disturbances, and fevers do not arise for one who endures such things. Monks, these are called the corruptions to be abandoned by enduring.

Corruptions to be abandoned by avoiding

“And, monks, what are the corruptions to be abandoned by avoiding? Here, monks, from a basis of wise consideration, a monk avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, a thorn-bush, a pit, a precipice, a cesspool, a sewer. There are unsuitable seats that one might sit in, there are unsuitable locations that one might wander in, and there are bad friends that one might associate with, such that one‘s wise co-practitioners might suspect one of bad conduct – from a basis of wise consideration, he avoids those kinds of unsuitable seats, unsuitable locations, and bad friends.

“Monks, corruptions, disturbances, and fevers may arise for one who does not avoid such things, and corruptions, disturbances, and fevers do not arise for one who avoids such things. Monks, these are called the corruptions to be abandoned by avoiding.

Corruptions to be abandoned by removing

“And, monks, what are the corruptions to be abandoned by removing? Here, monks, from a basis of wise consideration, a monk does not tolerate an arisen sensual thought; he abandons it, removes it, destroys it, annihilates⁶ it. He does not tolerate an arisen aversive thought… cruel thought… any kind of harmful, unskillful mindstate; he abandons it, removes it, destroys it, annihilates it.

“Monks, corruptions, disturbances, and fevers may arise for one who does not remove such things, and corruptions, disturbances, and fevers do not arise for one who removes such things. Monks, these are called the corruptions to be abandoned by removing.

Corruptions to be abandoned by developing

“And, monks, what are the corruptions to be abandoned by developing? Here, monks, from a basis of wise consideration, a monk develops the mindfulness enlightenment-factor⁷, which is dependent⁸ upon seclusion, dependent upon dispassion, dependent upon cessation⁹, and matures in relinquishment¹⁰. From a basis of wise consideration, he develops the investigation-of-phenomena enlightenment-factor… the energy enlightenment-factor… the rapture enlightenment-factor… the tranquility enlightenment-factor… the concentration enlightenment-factor… the equanimity enlightenment-factor, which is dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and matures in relinquishment.

“Monks, corruptions, disturbances, and fevers may arise for one who does not develop such things, and corruptions, disturbances, and fevers do not arise for one who develops such things. Monks, these are called the corruptions to be abandoned by developing.

Conclusion

“Monks, when there is a monk for whom the corruptions to be abandoned by seeing have been abandoned by seeing, the corruptions to be abandoned by restraint have been abandoned by restraint, the corruptions to be abandoned by using have been abandoned by using, the corruptions to be abandoned by enduring have been abandoned by enduring, the corruptions to be abandoned by avoiding have been abandoned by avoiding, the corruptions to be abandoned by removing have been abandoned by removing, and the corruptions to be abandoned by developing have been abandoned by developing – monks, this is called ‘a monk who abides restrained by the restraint of all the corruptions, who has cut off craving, who has severed the fetter, and by means of the appropriate penetration of conceit has made an end of suffering.’”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.