“Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti.   “For these two, defilements grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.  
These are the two whose defilements grow.”  
“Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti.  
“For these two, defilements don’t grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.  
These are the two whose defilements don’t grow.”  
“Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti.  
“For these two, defilements grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.  
These are the two whose defilements grow.”  
“Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti.  
“For these two, defilements don’t grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.  
These are the two whose defilements don’t grow.”  
“Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti.  
“For these two, defilements grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.  
These are the two whose defilements grow.”  
“Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti.  
“For these two, defilements don’t grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.  
These are the two whose defilements don’t grow.”  
“Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti.  
“For these two, defilements grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.  
These are the two whose defilements grow.”  
“Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti.  
“For these two, defilements don’t grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.  
These are the two whose defilements don’t grow.”  
“Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti.  
“For these two, defilements grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.  
These are the two whose defilements grow.”  
“Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti.  
“For these two, defilements don’t grow.  
Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.  
These are the two whose defilements don’t grow.” 

Saṅghasuṭṭhutāya saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.   For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.  
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.  
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.  

Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.   ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti.  
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.  
‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti.  
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.  
‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘kudāssu nāma ahampi āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissāmī’ti.  
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   “Mendicants, when a mendicant has three things their practice is unfailing, and they have laid the groundwork for ending the defilements.  
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.  
When a mendicant has these three things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;   Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements.  

Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s someone who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
evamevaṁ kho, bhikkhave, idhekacco puggalo āsavānaṁ khayā …pe… upasampajja viharati.  
In the same way, someone realizes the undefiled freedom of heart and freedom by wisdom in this very life. …  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ.   ‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point.  

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;   Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Sa kho so, abhaya, bhikkhu evaṁ samādhisampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.   They’ve ended defilements, giving up defilements, being secluded from them.  
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.  
 
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.  
when they’ve ended defilements, giving up defilements, being secluded from them:  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,   If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.   If they focus solely on the foundation of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.  
But when a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.  
 
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.  
When a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  
Āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyan’ti,  
‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.   I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
yassa no santi āsavā;  
who has no defilements.  
Āsavānaṁ khayā bhikkhu,  
With the ending of defilements, a mendicant  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Bhavañhi gotamo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.  
Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.”  
Ahañhi, brāhmaṇa, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.  
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.  

“Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.   “Brahmin, if I had not given up defilements I might have become a god … a centaur … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.  
Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
 
Te mayhaṁ āsavā khīṇā,  
But I’ve ended those defilements,  

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.   There is a way of developing immersion further that leads to the ending of defilements.  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?  
And what is the way of developing immersion further that leads to the ending of defilements?  
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.  
This is the way of developing immersion further that leads to the ending of defilements.  

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   “Mendicants, when a mendicant has four things their practice is unfailing, and they have laid the groundwork for ending the defilements.  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.  
When a mendicant has these four things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   “Mendicants, when a mendicant has four things their practice is unfailing, and they have laid the groundwork for ending the defilements.  
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.  
When a mendicant has these four things their practice is unfailing, and they have laid the groundwork for ending the defilements.” 

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations.  
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati.  
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations.  
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
And they realize the undefiled freedom of heart and freedom by wisdom in this very life. …  
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.  
And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.   As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.  

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.   As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.  

“Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpenti.   “Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.  
Ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpenti.  
 
Evamevaṁ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpentī”ti.  
In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.” 

‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.   ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti.  
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’  
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.  
‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘so hi nāma āyasmā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati;  
‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. …  

So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.   Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  

So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.   Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  

Āsavānaṁ khayo, bhikkhave, paññāya sacchikaraṇīyo.   The ending of defilements.  

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?   do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”  
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti.  
For this reason defilements giving rise to painful feelings would defile that person in the next life.”  
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti?  
 
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti.  
 
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who avoids such bodily activity.  
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?  
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”  
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who avoids such verbal activity.  
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?  
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”  
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity.  
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?  
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”  
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti.  
There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.  
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?  
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”  

āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo,   A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.   In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya.  
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.  
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.   “Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the second opportunity for freedom. …  
Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fourth opportunity for freedom. …  
Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fifth opportunity for freedom. …  
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.” 

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,   If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

vītamohā anāsavā;   free of delusion, undefiled,  

So sace ākaṅkhiṁ …pe… ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,   If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattanti.   “Mendicants, these five things, when developed and cultivated, lead to the ending of defilements.  
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattantī”ti.  
These five things, when developed and cultivated, lead to the ending of defilements.”  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
āsavānaṁ khayā …pe… sacchikatvā upasampajja viharāmi.  
And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life.  

āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;   And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
āsavānañca → āsavānaṁ (bj, pts1ed, mr) 

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

‘nacirasseva āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.   they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissatī’”ti.  
they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” 

Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti.   In the same way, a mendicant with five qualities aspires to end the defilements.  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
Why shouldn’t I aspire to end the defilements?  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
Why shouldn’t I aspire to end the defilements?  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
Why shouldn’t I aspire to end the defilements?  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
Why shouldn’t I aspire to end the defilements?  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.  
Why shouldn’t I aspire to end the defilements?’  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.  
A mendicant with these five qualities aspires to end the defilements.” 

Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti.   In the same way, a mendicant with five qualities aspires to end the defilements.  
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
 
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
 
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
 
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.  
 
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.  
Why shouldn’t I aspire to end the defilements?’  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.  
A mendicant with these five qualities aspires to end the defilements.” 

‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu;   ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and get rid of the defilements born of regret, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom.  
‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṁ paññañca bhāvetu;  
‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom.  
Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṁ ovadiyamānā evaṁ anusāsiyamānā anupubbena āsavānaṁ khayaṁ pāpuṇantī”ti.  
And so, mendicants, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of defilements.” 

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

“Yathā passato kho, āvuso, anantarā āsavānaṁ khayo hoti, idaṁ dassanānaṁ aggaṁ.   “What you see when the defilements end in the present life is the best sight.  
Yathā suṇato anantarā āsavānaṁ khayo hoti, idaṁ savanānaṁ aggaṁ.  
What you hear when the defilements end in the present life is the best sound.  
Yathā sukhitassa anantarā āsavānaṁ khayo hoti, idaṁ sukhānaṁ aggaṁ.  
The happiness you feel when the defilements end in the present life is the best happiness.  
Yathā saññissa anantarā āsavānaṁ khayo hoti, idaṁ saññānaṁ aggaṁ.  
What you perceive when the defilements end in the present life is the best perception.  
Yathā bhūtassa anantarā āsavānaṁ khayo hoti, idaṁ bhavānaṁ aggan”ti.  
The state of existence in which the defilements end in the present life is the best state of existence.”  

ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.   They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.  
ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.  
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.  
ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.  
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.  
ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.  
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.  
ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.  
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’”ti?   of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”  
‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’ti.  
 

Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya.   these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.  
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya.  
these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.  
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvessāma āsavānaṁ khayāyā’ti.  
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’  

Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say:  
‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi.  
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.  
Sādhu vata me āyasmā āsavānaṁ khayāya dhammaṁ desetū’ti.  
Venerable, please teach me how to end the defilements.’  
Tassa manobhāvanīyo bhikkhu āsavānaṁ khayāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to end the defilements.  

Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say,  
“ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi.  
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.  
Sādhu vata me āyasmā āsavānaṁ khayāya dhammaṁ desetū”ti.  
Venerable, please teach me how to end the defilements.”  
Tassa manobhāvanīyo bhikkhu āsavānaṁ khayāya dhammaṁ deseti.  
Then that esteemed mendicant teaches them how to end the defilements.  

vītamohā anāsavā;   free of delusion, undefiled;  

Idha, bhikkhave, bhikkhuno ye āsavā saṁvarā pahātabbā te saṁvarena pahīnā honti,   It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint.  
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti,  
By using, they’ve given up the defilements that should be given up by using.  
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti,  
By enduring, they’ve given up the defilements that should be given up by enduring.  
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti,  
By avoiding, they’ve given up the defilements that should be given up by avoiding.  
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti,  
By getting rid, they’ve given up the defilements that should be given up by getting rid.  
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.  
By developing, they’ve given up the defilements that should be given up by developing.  
Katame ca, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti?  
And what are the defilements that should be given up by restraint?  
Yaṁ hissa, 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.  
Yaṁ hissa, 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.  
Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti.  
These are called the defilements that should be given up by restraint.  
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti?  
And what are the defilements that should be given up by using?  
Yaṁ hissa, 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 ye paṭisevanāya pahīnā honti.  
These are called the defilements that should be given up by using.  
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti?  
And what are the defilements that should be given up by enduring?  
Yaṁ hissa, bhikkhave, anadhivāsato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsato 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 ye adhivāsanāya pahīnā honti.  
These are called the defilements that should be given up by enduring.  
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti?  
And what are the defilements that should be given up by avoiding?  
Yaṁ hissa, 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 ye parivajjanāya pahīnā honti.  
These are called the defilements that should be given up by avoiding.  
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti?  
And what are the defilements that should be given up by getting rid?  
Yaṁ hissa, 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 getting rid of these things do not arise when they are gotten rid of.  
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti.  
These are called the defilements that should be given up by getting rid.  
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti?  
And what are the defilements that should be given up by developing?  
Yaṁ hissa, 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 ye bhāvanāya pahīnā honti.  
These are called the defilements that should be given up by developing.  

Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.   Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti,  
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
Tayome, bhikkhave, āsavā— 
There are these three defilements:  
Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?  
And what is the source of defilements?  
Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.  
Ignorance is the source of defilements.  
Katamā ca, bhikkhave, āsavānaṁ vemattatā?  
And what is the diversity of defilements?  
Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.  
There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.  
Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.  
This is called the diversity of defilements.  
Katamo ca, bhikkhave, āsavānaṁ vipāko?  
And what is the result of defilements?  
Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.  
When one who is ignorant creates a corresponding incarnation, with the attributes of either good or bad deeds—this is called the result of defilements.  
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ.  
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.  
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti.  
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  

Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.  
Yampi, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.  
Tatra ce, bhikkhave, pare tathāgataṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti.  
If others come to the Realized One and ask questions about his true knowledge of the ending of defilements,  
Yathā yathā, bhikkhave, tathāgatassa āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti.  
the Realized One answers them in whatever manner he has truly known it.  
Yampidaṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.  
And true knowledge of the ending of defilements is for those with immersion, not for those without immersion.  
āsavā dāruhatthi ca;  
 

‘Āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissatī’ti netaṁ ṭhānaṁ vijjati.   It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharissatī’ti ṭhānametaṁ vijjatī”ti.  
It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” 

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.   “Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.  
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.  
When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.” 

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Yathāpaṭipannā mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.   Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
‘itipi te na supaññattā sāvakānaṁ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṁ khayā …pe… sacchikatvā upasampajja viharantī’ti.  
‘For such and such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’  
Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṁ khayā …pe… sacchikatvā upasampajja viharanti.  
Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
‘itipi te na anekasatā sāvakaparisā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī’ti.  
‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’  

“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyya.   “Mendicants, a mendicant with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.  
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyā”ti.  
A mendicant with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” 

Parinibbanti anāsavā”ti.   the undefiled become fully extinguished.  
Parinibbanti anāsavā”ti → parinibbassathanāsavāti (sya-all); parinibbiṁsu anāsavāti (mr) 

Yasmiṁ, bhikkhave, samaye ariyasāvako āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati,   When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements,  
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṁ pabbajito āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.  
‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṁ pabbajito āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.  
‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’  

Evamevaṁ kho, bhikkhave, bhāvanaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ ñāṇaṁ hoti: ‘ettakaṁ me ajja āsavānaṁ khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṁ hoti.   In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.   The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.  
uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
 

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.   The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.  
uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:   “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim:  
‘khīṇā me āsavā’”ti?  
‘My defilements have ended’?”  
“Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
“Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantibhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
A mendicant who has ended the defilements has these eight powers that qualify them to claim:  
‘khīṇā me āsavā’”ti.  
‘My defilements have ended.’” 

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;   they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements,  

ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;   they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā …pe… sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’.   These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.  
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’.  
These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.  
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvayissāma āsavānaṁ khayāyā’ti.  
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’  

Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti.   There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in the present life.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,   They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

“Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;   “Mendicants, I say that the first absorption is a basis for ending the defilements.  
dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;  
The second absorption is also a basis for ending the defilements.  
tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;  
The third absorption is also a basis for ending the defilements.  
catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;  
The fourth absorption is also a basis for ending the defilements.  
ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;  
The dimension of infinite space is also a basis for ending the defilements.  
viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;  
The dimension of infinite consciousness is also a basis for ending the defilements.  
ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;  
The dimension of nothingness is also a basis for ending the defilements.  
nevasaññānāsaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;  
The dimension of neither perception nor non-perception is also a basis for ending the defilements.  
saññāvedayitanirodhampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi.  
The cessation of perception and feeling is also a basis for ending the defilements.  
‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.  
‘The first absorption is a basis for ending the defilements.’  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti,  
‘The first absorption is a basis for ending the defilements.’  
‘catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.  
‘The fourth absorption is also a basis for ending the defilements.’ …  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
 
‘Catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.  
 
‘Ākāsānañcāyatanampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.  
‘The dimension of infinite space is also a basis for ending the defilements.’  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
‘Ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti,  
‘The dimension of infinite space is a basis for ending the defilements.’  
ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.  
‘The dimension of nothingness is a basis for ending the defilements.’  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
‘Ākiñcaññāyatanampāhaṁ, nissāya āsavānaṁ khayaṁ vadāmī’ti,  
‘The dimension of nothingness is a basis for ending the defilements.’  

Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.   And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements,  

ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

yathākammūpage satte pajānāti, no ca āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyaṁ, āsavānañca khayā …pe… sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
When they are faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements,  

“Pañcaṅgasamannāgato, bhikkhave, bhikkhu pañcaṅgasamannāgataṁ senāsanaṁ sevamāno bhajamāno nacirasseva āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.   “Mendicants, a mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṁ senāsanaṁ sevamāno bhajamāno nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyā”ti.  
A mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” 

Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.  
Yampi, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  

Puna caparaṁ, ānanda, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.  
Yampānanda, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  

Puna caparaṁ, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.  
Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.  

Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya—  For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training.  

‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.   ‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘anabhijjhālu bahulaṁ viharāmi …pe… samāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.   ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.   ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.   ‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.  

Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.   But suppose a mendicant, while checking, sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.” 

Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ.   A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.  

“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:   “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim:  
‘khīṇā me āsavā’”ti?  
‘My defilements have ended.’”  
“Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
“Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
‘My defilements have ended.’  
Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
A mendicant who has ended the defilements has these ten powers that qualify them to claim:  
‘khīṇā me āsavā’”ti.  
‘My defilements have ended.’”  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements.  

Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Khīṇāsavā jutimanto,   with defilements ended, brilliant,  

Khīṇāsavā jutimanto,   With defilements ended, brilliant,  

“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattanti.   “Mendicants, these ten things, when developed and cultivated, lead to the ending of defilements.  
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattantī”ti.  
These ten things, when developed and cultivated, lead to the ending of defilements.”  

Khīṇāsavā jutimanto,   With defilements ended, brilliant,  

Khīṇāsavā jutimanto,   With defilements ended, brilliant,  

Puna caparaṁ, subhūti, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.  
Yampi, subhūti, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṁ hotī”ti.  
When a mendicant has ended the defilements, this is an outcome of faith.”  
Ayaṁ, bhante, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.  
This mendicant has ended the defilements …  

“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?   “Honorable Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?”  
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
“There is, householder.”  
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?  
“And what is that one thing?”  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.   Так, с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — он направляет и обращает ум к знанию об уничтожении порочных свойств.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.  
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
постигает в согласии с истиной: „Это — порочные свойства“; постигает в согласии с истиной: „Это — возникновение порочных свойств“; постигает в согласии с истиной: „Это — уничтожение порочных свойств“; постигает в согласии с истиной: „Это — путь, ведущий к уничтожению порочных свойств“.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
У него, знающего так, видящего так, ум освобождается от порочного свойства чувственности, ум освобождается от порочного свойства [следующего] существования, ум освобождается от порочного свойства невежества.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
так же точно, великий царь, и монах с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — направляет и обращает ум к знанию об уничтожении порочных свойств.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
постигает, в согласии с истиной: „Это — порочные свойства“; постигает, в согласии с истиной: „Это — возникновение порочных свойств“; постигает, в согласии с истиной: „Это — уничтожение порочных свойств“; постигает, в согласии с истиной: „Это — путь, ведущий к уничтожению порочных свойств“.  
 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
У него, знающего так, видящего так, ум освобождается от порочного свойства чувственности, ум освобождается от порочного свойства [следующего] существования, ум освобождается от порочного свойства невежества.  
 

Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   И вот далее, Махали, монах, с уничтожением порочных свойств сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения, [продолжает] пребывать [здесь].  
Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.  

Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   С той же поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той же поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств, живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той же поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств, живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той же поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств, живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С той поры, Кассапа, как монах дружелюбен в мыслях, лишенных вражды и лишенных злобы, и с уничтожением порочных свойств живет, сам познав, испытав и обретя в зримом мире лишенное порочных свойств освобождение сознания и освобождение постижения, —  
 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.   Так, с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — он направляет и обращает ум к знанию об уничтожении порочных свойств.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.  
ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
постигает в согласии с истиной: „Это — порочные свойства“; постигает в согласии с истиной: „Это — возникновение порочных свойств“; постигает в согласии с истиной: „Это — уничтожение порочных свойств“; постигает в согласии с истиной: „Это — путь, ведущий к уничтожению порочных свойств“.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
У него, знающего так, видящего так, ум освобождается от порочного свойства чувственности, ум освобождается от порочного свойства [следующего] существования, ум освобождается от порочного свойства невежества  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
когда, юноша, и монах с сосредоточенным умом … направляет и обращает ум к знанию об уничтожении порочных свойств.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.  
[когда] у него, знающего так, видящего так, ум освобождается от порочного свойства чувственности, ум освобождается от порочного свойства существования, ум освобождается от порочного свойства невежества, и в освобожденном возникает знание, что он освобожден, и он постигает: „Уничтожено следующее рождение, исполнен [обет] целомудрия, сделано то, что надлежит сделать, нет ничего вслед за этим состоянием“ —  

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.   При Випасси, монахи, — Благостном, архате, всецело просветленном — были три собрания учеников. Одно собрание учеников было из шестидесяти восьми сотен тысяч монахов. Одно собрание учеников было из сотни тысяч монахов. Одно собрание учеников было из восьмидесяти тысяч монахов. При Випасси, монахи, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.  
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
При Сикхи, монахи, — Благостном, архате, всецело просветленном — были три собрания учеников. Одно собрание учеников было из ста тысяч монахов. Одно собрание учеников было из восьмидесяти тысяч монахов. Одно собрание учеников было из семидесяти тысяч монахов. При Сикхи, монахи, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them mendicants who had ended their defilements.  
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
При Вессабху, монахи, — Благостном, архате, всецело просветленном — были три собрания учеников. Одно собрание учеников было из восьмидесяти тысяч монахов. Одно собрание учеников было из семидесяти тысяч монахов. Одно собрание учеников было из шестидесяти тысяч монахов. При Вессабху, монахи, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them mendicants who had ended their defilements.  
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При Какусандхе, монахи, — Благостном, архате, всецело просветленном — было одно собрание учеников из сорока тысяч монахов. При Какусандхе, монахи, — Благостном, архате, всецело просветленном — было одно это собрание учеников, и во всех из них были уничтожены порочные свойства.  
Kakusandha had one gathering of disciples—40,000 mendicants who had ended their defilements.  
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При Конагамане, монахи, — Благостном, архате, всецело просветленном — было одно собрание учеников из тридцати тысяч монахов. При Конагамане, монахи, — Благостном, архате, всецело просветленном — было одно это собрание учеников, и во всех из них были уничтожены порочные свойства.  
Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their defilements.  
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При Кассапе, монахи, — Благостном, архате, всецело просветленном — было одно собрание учеников из двадцати тысяч монахов. При Кассапе, монахи, — Благостном, архате, всецело просветленном — было одно это собрание учеников, и во всех из них были уничтожены порочные свойства.  
Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.  
Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При мне теперь, монахи, одно собрание учеников из двенадцати с половиной сотен монахов. При мне теперь монахи, одно это собрание учеников, и во всех из них уничтожены порочные свойства.  
I have had one gathering of disciples—1,250 mendicants who had ended their defilements.  
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
При Випасси, монахи, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
all of them mendicants who had ended their defilements.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
При Випасси, досточтимый, — Благостном, архате, всецело просветленном — были три собрания учеников. Одно собрание учеников было из шестидесяти восьми сотен тысяч монахов. Одно собрание учеников было из сотни тысяч монахов. Одно собрание учеников было из восьмидесяти тысяч монахов. При Випасси, досточтимый, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.  
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При Благостном, досточтимый, одно собрание учеников из двенадцати с половиной сотен монахов. При Благостном, досточтимый, одно это собрание учеников, и во всех из них уничтожены порочные свойства.  
You have had one gathering of disciples—1,250 mendicants who had ended their defilements.  
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.  
При Випасси, досточтимый, — Благостном, архате, всецело просветленном — были эти три собрания учеников, и во всех из них были уничтожены порочные свойства.  
 
Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
При Благостном, досточтимый, одно это собрание учеников, и во всех из них уничтожены порочные свойства.  
 

Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto.   И когда с прекращением влечений он здесь и сейчас входит и пребывает в освобождении разума, в освобождении мудростью, осуществив его для себя собственным знанием, он называется монахом, освобождённым обоими способами.  
and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a mendicant who is freed both ways.  

kāmāsavā, bhavāsavā, avijjāsavā”ti.   от порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
от порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.  
«Монах Салха, Ананда, с уничтожением порочных свойств, сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождения постижения, пребывает [в таком состоянии].  
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
от порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
от порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  
kāmāsavā, bhavāsavā, avijjāsavā”ti.  
от порочного свойства чувственности, порочного свойства перехода в следующее существование, порочного свойства [ложных] воззрений, порочного свойства невежества».  
the defilements of sensuality, desire to be reborn, and ignorance.”  

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ.   Ведь Благостный приобрел спутников — и следующих путем ученичества, и уничтоживших порочные свойства, достигших совершенства.  
Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.  
Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ, te bhagavā apanujja ekārāmataṁ anuyutto viharati.  
Ведь Благостный приобрел спутников — и следующих путем ученичества, и уничтоживших порочные свойства, достигших совершенства, и Благостный, не отсылая их, живет, преследуя удовлетворенность лишь в одном.  
 
Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṁ sāsanaṁ ājānanti, te āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti;  
И вот, Панчасикха, те мои ученики, которые всецело постигают всё [мое] наставление, с уничтожением порочных свойств пребывают [здесь], сами познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения.  
Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

jotināmā ca āsavā;   и [боги] по имени джоти, асава,  
those called the Shining, and the gods of Granted Wishes.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Вот, монахи, монах с уничтожением порочных свойств пребывает, сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения.  
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Здесь, господин, монах с уничтожением порочных свойств пребывает, сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения.  
By these a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.  
„Эта личность, осуществив то, в чем была наставлена, с уничтожением порочных свойств, сама познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения, пребудет [в таком состоянии]“.  
‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  
‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.  
„Эта личность с уничтожением порочных свойств, сама познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения, пребудет [в таком состоянии]“.  
‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  
atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.  
Есть, господин, сверхъестественная способность, которая сопряжена с порочными свойствами, с [мирскими] привязанностями и зовется „неправедной“.  
There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.  
Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.  
Есть, господин, сверхъестественная способность, которая лишена порочных свойств, лишена привязанностей и зовется „праведной“.  
And there are psychic powers that are free of defilements and attachments, and are said to be noble.  
Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?  
Какова же, господин, сверхъестественная способность, которая сопряжена с порочными свойствами, с привязанностями и зовется „неправедной?“  
What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?  
Ayaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.  
Эта, господин, сверхъестественная способность сопряжена с порочными свойствами, с привязанностями и зовется „неправедной”.  
These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.  
Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?  
Какова же, господин, сверхъестественная способность, которая лишена порочных свойств, лишена привязанностей и зовется „праведной?“  
But what are the psychic powers that are free of defilements and attachments, and are said to be noble?  
Ayaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.  
Эта, господин, сверхъестественная способность лишена порочных свойств, лишена привязанностей и зовется „праведной“. Непревзойденна, господин, эта [истина] относительно видов сверхъестественных способностей. 
These are the psychic powers that are free of defilements and attachments, and are said to be noble.  

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.   Я, Чунда, наставляю в новой истине, служащей к сдерживанию порочных свойств зримого мира.  
Cunda, I do not teach you solely for restraining defilements that affect the present life.  
Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.  
Я, Чунда, не наставляю в истине, служащей лишь к отвержению порочных свойств в будущей [жизни], —  
Nor do I teach solely for protecting against defilements that affect lives to come.  
Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;  
я, Чунда, наставляю в истине, служащей и к сдерживанию порочных свойств зримого мира,  
I teach both for restraining defilements that affect the present life and  
samparāyikānañca āsavānaṁ paṭighātāya.  
и к отвержению порочных свойств в будущей жизни.  
protecting against defilements that affect lives to come.  
Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
И далее, почтенный, монах с уничтожением порочных свойств, сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения, пребывает [в таком состоянии].  
Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.  

Tayo āsavā—  Три порочных свойства:  
Three defilements:  
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.  
мудрость знания о воспоминании прежних мест пребывания, мудрость знания об оставлении существами мира и новом рождении, мудрость знания об уничтожении порочных свойств.  
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.  
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.  
Есть, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет уничтожение порочных свойств.  
There is a way of developing immersion further that leads to the ending of defilements.  
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?  
Каково же, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет уничтожение порочных свойств?  
And what is the way of developing immersion further that leads to the ending of defilements?  
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.  
Таково, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет уничтожение порочных свойств.  
This is the way of developing immersion further that leads to the ending of defilements.  
āsavānaṁ khayo paññāya sacchikaraṇīyo.  
Уничтожение порочных свойств может быть испытано постижением.  
The ending of defilements is to be realized with wisdom.  
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.  
основанные на чувственных удовольствиях, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.  
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.  
основанные на злонамеренности, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.  
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.  
основанные на насилии, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.  
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.  
основанные на образах, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.  
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.  
основанные на его теле, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.  

pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.   мудрость знания о воспоминании прежних мест пребывания, мудрость знания об оставлении существом мира и новом рождении, мудрость знания об уничтожении порочных свойств.  
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.  
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.  
и когда возникают порочные свойства, тревоги, возбуждения, основанные на чувственных удовольствиях, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.  
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.  
и когда возникают порочные свойства, тревоги, возбуждения, основанные на злонамеренности, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.  
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.  
и когда возникают порочные свойства, тревоги, возбуждения, основанные на насилии, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.  
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.  
и когда возникают порочные свойства, тревоги, возбуждения, основанные на образах, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.  
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.  
и когда возникают порочные свойства, тревоги, возбуждения, имеющие основу в его теле, то он свободен от них и не ведает подобных ощущений.  
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.  
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
С уничтожением порочных свойств, сам познав, испытав и обретя в зримом мире лишенные порочных свойств освобождение сердца и освобождение постижения, он [продолжает] пребывать здесь.  
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.  
Когда же, друзья, монаху, уничтожившему порочные свойства, благодаря совершенному постижению хорошо видно в соответствии с истиной непостоянство всего составленного, то у этого монаха, уничтожившего порочные свойства, возникает сила, и благодаря этой силе монах, уничтоживший порочные свойства, познаёт уничтожение порочных свойств: „Уничтожены во мне порочные свойства“.  
This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’  
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.  
Когда же, друзья … „Уничтожены во мне порочные свойства“. 
 
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.  
Когда же, друзья … „Уничтожены во мне порочные свойства“.  
 
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.  
Когда же, друзья … „Уничтожены во мне порочные свойства“.  
 
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.  
Когда же, друзья … „Уничтожены во мне порочные свойства“.  
 
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.  
Когда же, друзья … „Уничтожены во мне порочные свойства“.  
 
Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
Когда же, друзья, в монахе, уничтожившем порочные свойства, воспитывается, хорошо воспитывается [следование] праведному восьмичленному пути, то у этого монаха, уничтожившего порочные свойства, возникает сила, и благодаря этой силе монах, уничтоживший порочные свойства, осознаёт уничтожение порочных свойств:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
‘khīṇā me āsavā’ti.  
„Уничтожены во мне порочные свойства“.  
‘My defilements have ended.’  

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.   – Монахи, я говорю вам, уничтожение пятен возможно для того, кто знает и видит, а не для того, кто не знает и не видит 
“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?  
Знает и видит что?  
For one who knows and sees what?  
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;  
Когда человек направляет внимание немудро, невозникшие пятна возникают, а возникшие пятна увеличиваются.  
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.  
Когда человек направляет внимание мудро, невозникшие пятна не возникают, а возникшие пятна отбрасываются.  
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.  
Монахи, есть пятна, которые следует отбрасывать видением, есть пятна, которые следует отбрасывать сдерживанием, есть пятна, которые следует отбрасывать использованием, есть пятна, которые следует отбрасывать терпением, есть пятна, которые следует отбрасывать избеганием, есть пятна, которые следует отбрасывать устранением, есть пятна, которые следует отбрасывать развитием.  
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.  
Katame ca, bhikkhave, āsavā dassanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать видением?  
And what are the defilements that should be given up by seeing?  
Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.  
Направляя внимание на неподходящие для внимания вещи и не направляя внимание на подходящие для внимания вещи, [он делает так, что и] невозникшие пятна возникают в нём, и возникшие пятна увеличиваются.  
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.  
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.  
Не направляя внимание на неподходящие для внимания вещи и направляя внимание на подходящие для внимания вещи, [он делает так, что] невозникшие пятна не возникают в нём, а возникшие пятна отбрасываются.  
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.  
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.  
Эти зовутся пятнами [загрязнений ума], которые следует отбрасывать видением.  
These are called the defilements that should be given up by seeing.  
Katame ca, bhikkhave, āsavā saṁvarā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать сдерживанием?  
And what are the defilements that should be given up by restraint?  
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто пребывает, не сдерживая способность глаза – в том, кто пребывает, сдерживая способность глаза, нет пятен, раздражения, взбудораженности.  
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.  
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
FТогда как пятна, раздражение, взбудораженность могли бы возникнуть в том, кто пребывает, не сдерживая способность ума – в том, кто пребывает, сдерживая способность ума, нет пятен, раздражения, взбудораженности.  
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.  
Тогда как пятна, раздражение, взбудораженность могли бы возникнуть в том, кто пребывает, не сдерживая способности [органов чувств], – в том, кто пребывает, сдерживая способности, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами [загрязнений ума], которые следует отбрасывать сдерживанием.  
These are called the defilements that should be given up by restraint.  
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать использованием? 
And what are the defilements that should be given up by using?  
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто не пользуется этими вещами так – в том, кто пользуется ими так, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами, которые следует отбрасывать использованием.  
These are called the defilements that should be given up by using.  
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать терпением?  
And what are the defilements that should be given up by enduring?  
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто не терпит этих вещей – в том, кто терпит их, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами, которые следует отбрасывать терпением.  
These are called the defilements that should be given up by enduring.  
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать избеганием?  
And what are the defilements that should be given up by avoiding?  
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто не избегает этих вещей – в том, кто избегает их, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами, которые следует отбрасывать избеганием.  
These are called the defilements that should be given up by avoiding.  
Katame ca, bhikkhave, āsavā vinodanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать устранением?  
And what are the defilements that should be given up by dispelling?  
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто не устраняет этих мыслей, – в том, кто устраняет их, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами, которые следует отбрасывать устранением. 
These are called the defilements that should be given up by dispelling.  
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?  
И какие пятна [загрязнений ума], монахи, следует отбрасывать развитием? 
And what are the defilements that should be given up by developing?  
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.  
Тогда как пятна [различных загрязнений ума], раздражение, взбудораженность могли бы возникнуть в том, кто не развивает эти факторы просветления, – в том, кто их развивает, нет пятен, раздражения, взбудораженности.  
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.  
Эти зовутся пятнами, которые следует отбрасывать развитием.  
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;  
Монахи, когда у монаха пятна [загрязнений ума], которые следует отбрасывать видением, были отброшены видением; когда пятна, которые следует отбрасывать сдерживанием, были отброшены сдерживанием; когда пятна, которые следует отбрасывать использованием, были отброшены использованием; когда пятна, которые следует отбрасывать терпением, были отброшены терпением; когда пятна, которые следует отбрасывать избеганием, были отброшены избеганием; когда пятна, которые следует отбрасывать устранением, были отброшены устранением; когда пятна, которые следует отбрасывать развитием, были отброшены развитием, – то тогда он зовётся монахом, который пребывает сдержанным с помощью сдерживания всех пятен [загрязнений ума].  
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.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   Когда мой ум стал таким сосредоточенным, очищенным, ярким, безупречным, избавленным от недостатков, гибким, податливым, устойчивым и непоколебимым, я направил его к знанию уничтожения пятен [загрязнений ума].  
When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Я напрямую познал в соответствии с действительностью: «Это – пятна [загрязнений ума]… Это – происхождение пятен [загрязнений]… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Когда я узнал и увидел это, мой ум освободился от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,   Если монах желает: «Пусть за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас я войду и буду пребывать в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания» – 
A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.   Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Tayome, āvuso, āsavā—  Есть эти три вида пятен: ",  
There are these three defilements.  

Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Далее, за счёт уничтожения пятен [умственных загрязнений] Татхагата здесь и сейчас входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания.  
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.  
Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Это также сила Татхагаты, которая есть у Татхагаты, обладая которой, он занимает место быка – вожака стада, рычит своим львиным рыком на собраниях, приводит в движение колесо Брахмы.  
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.  
‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.  
Я не вижу какого-либо основания, на котором какой-либо отшельник, жрец, дэва, Мара, Брахма или кто-либо в мире мог бы в соответствии с Дхаммой обвинить меня: «Хоть ты и заявляешь, что ты тот, кто уничтожил пятна [умственных загрязнений], всё же, ты не уничтожил эти пятна».  
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’  
yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.  
Я также понимаю, каким образом тот, кто вступил на этот путь, за счёт уничтожения пятен [умственных загрязнений] в этой самой жизни входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания.  
And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.  
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti.  
«Этот человек ведёт себя так-то, поступает так-то, вступил на такой-то путь, что за счёт уничтожения пятен [умственных загрязнений] в этой самой жизни он войдёт и будет пребывать в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания».  
‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.  
И спустя какое-то время я вижу, что за счёт уничтожения пятен [умственных загрязнений] в этой самой жизни он входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания, и переживает исключительно приятные чувства 
Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.  
‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.  
«Этот человек ведёт себя так-то, поступает так-то, вступил на такой-то путь, что за счёт уничтожения пятен [умственных загрязнений] в этой самой жизни он войдёт и будет пребывать в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания».  
‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’  
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.  
И спустя какое-то время я вижу, что за счёт уничтожения пятен [умственных загрязнений] в этой самой жизни он входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания, и переживает исключительно приятные чувства  
Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.  

Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.   По мере того как он живёт там, его неутверждённая осознанность не становится утверждённой, его несосредоточенный ум не становится сосредоточенным, его неуничтоженные пятна [загрязнений ума] не уничтожаются. Он не достигает непревзойдённой защиты от подневольности.  
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
«Я живу в этой лесной чаще, моя неутверждённая осознанность не становится утверждённой, мой несосредоточенный ум не становится сосредоточенным, мои неуничтоженные пятна [загрязнений ума] не уничтожаются. Я не достигаю непревзойдённой защиты от подневольности. 
‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
По мере того как он живёт там, его неутверждённая осознанность не становится утверждённой, его несосредоточенный ум не становится сосредоточенным, его неуничтоженные пятна [загрязнений ума] не уничтожаются. Он не достигает непревзойдённой защиты от подневольности.  
Their mindfulness does not become established …  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
«Я живу в этой лесной чаще, моя неутверждённая осознанность не становится утверждённой, мой несосредоточенный ум не становится сосредоточенным, мои неуничтоженные пятна [загрязнений ума] не уничтожаются. Я не достигаю непревзойдённой защиты от подневольности.  
‘While living close by this jungle thicket, my mindfulness does not become established …  
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.  
Более того, по мере того как я живу здесь, неутверждённая осознанность не становится утверждённой… не достигаю непревзойдённой защиты от подневольности».  
Moreover, while living close by this jungle thicket, my mindfulness does not become established …’  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
По мере того как он живёт там, его неутверждённая осознанность становится утверждённой, его несосредоточенный ум становится сосредоточенным, его неуничтоженные пятна [загрязнений ума] уничтожаются. Он достигает непревзойдённой защиты от подневольности.  
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.  
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
«Я живу в этой лесной чаще… достиг непревзойдённой защиты от подневольности…  
‘While living close by this jungle thicket, my mindfulness becomes established …  
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.  
Более того, по мере того как я живу здесь, неутверждённая осознанность становится утверждённой… достиг непревзойдённой защиты от подневольности».  
Moreover, while living close by this jungle thicket, my mindfulness becomes established …’  
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
о мере того как он живёт там, его неутверждённая осознанность становится утверждённой, его несосредоточенный ум становится сосредоточенным, его неуничтоженные пятна [загрязнений ума] уничтожаются. Он достигает непревзойдённой защиты от подневольности.  
Their mindfulness becomes established …  
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
«Я живу в этой лесной чаще… достиг непревзойдённой защиты от подневольности… 
‘While living close by this jungle thicket, my mindfulness becomes established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
По мере того как он живёт в зависимости от некоего человека, его неутверждённая осознанность не становится утверждённой… не достигает непревзойдённой защиты от подневольности.  
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
«Я живу в зависимости от этого человека… не достигаю непревзойдённой защиты от подневольности… 
‘… my mindfulness does not become established …  
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.  
 
Their mindfulness does not become established …  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.  
 
‘… my mindfulness does not become established …  
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.  
 
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
 
Their mindfulness becomes established …  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
 
‘… my mindfulness becomes established …  
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.  
 
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
По мере того как он живёт в зависимости от некоего человека, его неутверждённая осознанность становится утверждённой… достигает непревзойдённой защиты от подневольности.  
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.  
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.  
«Я живу… достиг непревзойдённой защиты от подневольности…  
‘While living supported by this person, my mindfulness becomes established …  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   Когда мой ум стал таким сосредоточенным, очищенным, ярким, безупречным, избавленным от недостатков, гибким, податливым, устойчивым и непоколебимым, я направил его к знанию уничтожения пятен [загрязнений ума].  
When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Я напрямую познал в соответствии с действительностью: «Это – пятна [загрязнений ума]… Это – происхождение пятен [загрязнений]… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.'  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:  
Когда я узнал и увидел это, мой ум освободился от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.   И в этой хорошо провозглашённой мною Дхамме – чистой, открытой, очевидной, цельной и не сшитой из лоскутов – нет [в будущем] круговерти для проявления в случае с теми монахами, которые являются арахантами, чьи пятна уничтожены, кто прожил святую жизнь, сделал то, что следовало сделать, сбросил тяжкий груз, достиг своей цели, уничтожил оковы существования, полностью освободился посредством окончательного знания.  
In this teaching there are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. …  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Далее, с полным преодолением сферы-ни-восприятия-ни-не-восприятия, монах входит и пребывает в прекращении восприятия и чувствования. И его пятна [загрязнений ума] полностью уничтожены его видением мудростью.  
Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Далее, с полным преодолением сферы ни-восприятия-ни-не-восприятия, монах входит и пребывает в прекращении восприятия и чувствования. И пятна [загрязнений ума] полностью уничтожены его видением мудростью.  
Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум стал таким сосредоточенным, очищенным, ярким, безупречным, избавленным от недостатков, гибким, податливым, устойчивым и непоколебимым, он направляет его к знанию уничтожения пятен [загрязнений ума].  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]… Это – происхождение пятен [загрязнений]… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Далее, с полным преодолением сферы-ни-восприятия-ни-не-восприятия, монах входит и пребывает в прекращении восприятия и чувствования. И пятна [загрязнений ума] полностью уничтожены его видением мудростью.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.   Когда мы того пожелаем, с полным преодолением сферы ни-восприятия-ни-не-восприятия, мы входим и пребываем в прекращении восприятия и чувствования. И наши пятна [загрязнений ума] уничтожены нашим видением мудростью.  
Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end.  
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti?  
что мы достигли этих пребываний и достижений, которые достопочтенный Ануруддха в присутствии Благословенного описал вплоть до уничтожения пятен [загрязнений ума]?  
gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?”  

evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā.   точно также те монахи, которые являются арахантами с уничтоженными пятнами [загрязнений ума], которые прожили святую жизнь, сделали то, что следовало сделать, сбросили тяжкий груз, достигли своей цели, уничтожили путы существования и полностью освободились посредством окончательного знания, – борясь против потока Мары, они в благополучии перебрались на дальний берег.  
are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   Когда мой ум стал таким сосредоточенным, очищенным, ярким, безупречным, избавленным от недостатков, гибким, податливым, устойчивым и непоколебимым, я направил его к знанию уничтожения пятен [загрязнений ума].  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Это – пятна [загрязнений ума]… Это – происхождение пятен [загрязнений]… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Когда я узнал и увидел это, мой ум освободился от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi.  
– Того, в ком не отброшены пятна, что загрязняют, ведут к новому существованию, создают проблемы, созревают в страдании, ведут к будущему рождению, старению и смерти, – вот кого я называю заблуждающимся.  
“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.  
Āsavānañhi, aggivessana, appahānā sammūḷho hoti.  
Ведь из-за не-оставления пятен [загрязнений ума] человек является заблуждающимся.  
For it’s not giving up the defilements that makes you deluded.  
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi.  
Того, в ком отброшены пятна, что загрязняют, ведут к новому существованию, создают проблемы, созревают в страдании, ведут к будущему рождению, старению и смерти, – вот кого я называю незаблуждающимся.  
Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.  
Āsavānañhi, aggivessana, pahānā asammūḷho hoti.  
Ведь из-за оставления пятен человек является незаблуждающимся.  
For it’s giving up the defilements that makes you not deluded.  
Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
В Татхагате, Аггивессана, пятна, что загрязняют, ведут к новому существованию, создают проблемы, созревают в страдании, ведут к будущему рождению, старению и смерти, – были отброшены, срезаны под корень, сделаны подобными обрубку пальмы, уничтожены так, что не смогут возникнуть в будущем.  
The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.  
evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.  
точно так же и в Татхагате пятна… не смогут возникнуть в будущем.  
in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум стал таким сосредоточенным, очищенным, ярким, безупречным, избавленным от недостатков, гибким, податливым, устойчивым и непоколебимым, он направляет его к знанию уничтожения пятен [умственных загрязнений].  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна… Это – происхождение пятен [загрязнений ума]… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   здесь и сейчас входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания,  за счёт уничтожения пятен [умственных загрязнений],  
and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Āsavānaṁ khayā samaṇo hoti. Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hotī”ti.  
– то тогда он уже отшельник из-за уничтожения пятен [умственных загрязнений].  
They’re an ascetic because of the ending of defilements.”  

‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;   «О, пусть за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас я войду и буду пребывать в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания» –  
‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  
ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.  
Есть возможность, что с распадом тела, после смерти, он возникнет среди богов сферы ни-восприятия- ни-не-восприятия.   
It’s possible that this might happen.  

‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;    
 
ṭhānaṁ kho panetaṁ vijjati, ‘yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.  
 
 

Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—   Потому что Татхагата отбросил пятна, которые загрязняют, ведут к новому существованию, ведут к беде, созревают в страдании, ведут к будущему рождению, старению, смерти.  
Because the Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.  
evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— 
точно также и Татхагата отбросил пятна, которые загрязняют, ведут к новому существованию, ведут к беде, созревают в страдании, ведут к будущему рождению, старению, смерти не смогут возникнуть в будущем».  
the Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.  

Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā.   Ведь, Кандарака, в этой Сангхе монахов есть монахи, которые араханты с уничтоженными пятнами [загрязнений ума], которые прожили святую жизнь, сделали то, что следовало сделать, сбросили тяжкий груз, достигли истинной цели, уничтожили путы существования и полностью освободились посредством окончательного знания.  
For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений].  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
 Это – пятна [загрязнений ума]… Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен».  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?   «Уважаемый Ананда, есть ли какая-либо одна вещь, провозглашённая Благословенным, который знает и видит, совершенный и полностью просветлённый, из-за которой, если монах пребывает прилежным, старательным, решительным, его неосвобождённый ум становится освобождённым, его неуничтоженные пятна [умственных загрязнений] уничтожаются, и он достигает непревзойдённой защиты от подневольности, которой он не достиг прежде?»  
“Honorable Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?”  
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
«Есть, домохозяин, одна такая вещь, провозглашённая Благословенным».  
“There is, householder.”  
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?  
«И что же это за одна вещь, уважаемый Ананда?»  
“And what is that one thing?”  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Если он устойчив в этом, он достигает уничтожения пятен [умственных загрязнений].  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
Но если он не достигает уничтожения пятен из-за этого желания к Дхамме, из-за этого наслаждения Дхаммой, то тогда с уничтожением пяти нижних оков он становится тем, кто возникнет спонтанно [в мире Чистых обителей] и там достигнет окончательной ниббаны, никогда более не возвращаясь из того мира [обратно в этот].  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
Такова одна вещь, провозглашённая Благословенным, который знает и видит, совершенный и полностью просветлённый, из-за которой, если монах пребывает прилежным, старательным, решительным, его неосвобождённый ум становится освобождённым, его неуничтоженные пятна [умственных загрязнений] уничтожаются, и он достигает непревзойдённой защиты от подневольности, которой он не достиг прежде.  
This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.  
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.  
Если он устойчив в этом, он достигает уничтожения пятен [умственных загрязнений].  
Abiding in that they attain the ending of defilements.  
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  
Но если он не достигает уничтожения пятен из-за этого желания к Дхамме, из-за этого наслаждения Дхаммой, то тогда с уничтожением пяти нижних оков он становится тем, кто возникнет спонтанно [в мире Чистых Обителей] и там достигнет окончательной ниббаны, никогда более не возвращаясь из того мира [обратно в этот].  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
И это тоже одна вещь, провозглашённая Благословенным, который знает и видит, совершенным и полностью просветлённым, из-за которой, если монах пребывает прилежным, старательным, решительным, его неосвобождённый ум становится освобождённым, его неуничтоженные пятна [умственных загрязнений] уничтожаются, и он достигает непревзойдённой защиты от подневольности, которой он не достиг прежде».  
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”  

Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati,   Основываясь на этой самой высочайшей осознанности, что очищена невозмутимостью, благородный ученик здесь и сейчас входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания за счёт уничтожения пятен [умственных загрязнений].  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.  
Когда он за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания, то это относится к его истинному знанию.  
and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.  

Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.   И хотя пятна [умственных загрязнений], недовольство, взбудораженность могли бы возникнуть из-за убийства живых существ, [этих] пятен, недовольства, взбудораженности нет в том, кто воздерживается от убийства живых существ».  
The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’  
Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’.  
 
 
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.  
И хотя пятна [умственных загрязнений], недовольство, взбудораженность могли бы возникнуть из-за надменности, [этих] пятен, недовольства, взбудораженности нет в том, кто не надменен».  
The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’  
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
Основываясь на этой самой высочайшей осознанности, что очищена невозмутимостью, благородный ученик здесь и сейчас входит и пребывает в незапятнанном освобождении ума, освобождении мудростью, Реализовав эти состояния для себя посредством прямого знания за счёт уничтожения пятен [умственных загрязнений].  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений].  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;   Если он устойчив в этом, он достигает уничтожения пятен [умственных загрязнений]. ",  
Abiding in that they attain the ending of defilements.  
no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.  
Но если он не достигает уничтожения пятен из-за этого желания к Дхамме, из-за этого наслаждения Дхаммой, то тогда с уничтожением пяти нижних оков он становится тем, кто возникнет спонтанно [в мире Чистых обителей] и там достигнет окончательной ниббаны, никогда более не возвращаясь из того мира [обратно в этот]. ",  
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений]. ",  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa;   «Татхагата не отбросил пятна, которые загрязняют, ведут к новому существованию, создают проблемы, созревают в страдании, ведут к будущему рождению, старению и смерти. ",  
‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.  
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa;  
",  
 
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa;  
«Татхагата отбросил пятна, которые загрязняют, ведут к новому существованию, ведут к беде, созревают в страдании, ведут к будущему рождению, старению, смерти не смогут возникнуть в будущем. ",  
‘The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.  
Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
Татхагата отбросил пятна, которые загрязняют, ведут к новому существованию, ведут к беде, созревают в страдании, ведут к будущему рождению, старению, смерти. Он срубил их под корень, сделал подобными обрубку пальмы, уничтожил так, что они более не смогут возникнуть в будущем. ",  
The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.  
evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā;  
точно также Татхагата отбросил пятна, которые загрязняют… не смогут возникнуть в будущем. ",  
in the same way, the Realized One has given up the defilements so they are unable to arise in the future.  

Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.   Я не говорю о тех монахах, которые араханты, чьи пятна [загрязнений ума] уничтожены, которые прожили святую жизнь, сделали то, что следовало сделать, сбросили тяжкий груз, достигли своей цели, полностью уничтожили оковы существования и всецело освободились посредством окончательного знания, что им всё ещё нужно работать с прилежанием. ",  
I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.  
Вот некий человек касается телом и пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и его пятна [загрязнений ума] уничтожены за счёт его видения мудростью. ",  
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Вот некий человек не касается телом и не пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, но его пятна [загрязнений ума] уничтожены за счёт его видения мудростью. ",  
It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.  
Вот некий человек касается телом и пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и некоторые из его пятен [загрязнений ума] уничтожены за счёт его видения мудростью. ",  
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.  
Вот некий человек не касается телом и не пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и его пятна [загрязнений ума] ещё не уничтожены за счёт его видения мудростью, А также он пересмотрел и изучил мудростью учения, провозглашённые Татхагатой. ",  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.  
Вот некий человек не касается телом и не пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и его пятна [загрязнений ума] ещё не уничтожены за счёт его видения мудростью, и его вера в Татхагату взращена, укоренена, утверждена. ",  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ— 
Вот некий человек не касается телом и не пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и его пятна [загрязнений ума] ещё не уничтожены за счёт его видения мудростью, но те учения, что были провозглашены Татхагатой, приняты им после их достаточного рассмотрения мудростью. Кроме того, у него есть эти качества: ",  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they accept the teachings proclaimed by the Realized One after considering them with a degree of wisdom. And they have the following qualities:  
cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed)  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ— 
Вот некий человек не касается телом и не пребывает в тех освобождениях, которые являются умиротворёнными и нематериальными, превосходящими формы, и его пятна [загрязнений ума] ещё не уничтожены за счёт его видения мудростью, но всё же у него есть достаточная вера и любовь к Татхагате. Кроме того, у него есть эти качества: ",  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities:  
cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed)  

Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.   За счёт уничтожения пятен [умственных загрязнений] здесь и сейчас я вхожу и пребываю в незапятнанном освобождении ума, освобождении мудростью, Реализовав эти состояния для себя посредством прямого знания. ",  
And I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.  

Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?   есть ли какой-либо монах, ученик господина Готамы, который с уничтожением пятен [умственных загрязнений], реализовав это для себя посредством прямого знания, здесь и сейчас входит и пребывает в незапятнанном освобождении ума и освобождении мудростью?» ",  
is there even a single monk disciple of Master Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”  
sāvako yo āsavānaṁ khayā → sāvako āsavānaṁ khayā (bj, sya-all, km, pts1ed)  
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.  
«Ваччха, не одна сотня, не две, не три, не четыре, не пять сотен, но куда больше монахов, моих учеников, которые с уничтожением пятен… пребывают в незапятнанном освобождении ума и освобождении мудростью». ",  
“There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”  
Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?  
есть ли какая-либо монахиня, ученица господина Готамы, которая с уничтожением пятен [умственных загрязнений], реализовав это для себя посредством прямого знания, здесь и сейчас входит и пребывает в незапятнанном освобождении ума и освобождении мудростью?» ",  
is there even a single nun disciple of Master Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”  
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.  
«Ваччха, не одна сотня, не две, не три, не четыре, не пять сотен, но куда больше монахинь, моих учениц, которые с уничтожением пятен… пребывают в незапятнанном освобождении ума и освобождении мудростью». ",  
“There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”  
‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
«Пусть за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас я войду и буду пребывать в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания». ",  
‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений]. ",  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
‘khīṇā me āsavā’”ti?  
",  
 
‘khīṇā me āsavā’ti;  
",  
 
‘khīṇā me āsavā’”ti.  
",  
 

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.   Далее, Удайин, я провозгласил своим ученикам путь, посредством которого за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас они входят и пребывают в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания. ",  
Furthermore, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.  
Точно так же я провозгласил своим ученикам путь, посредством которого за счёт уничтожения пятен [умственных загрязнений] здесь и сейчас они входят и пребывают в незапятнанном освобождении ума, освобождении мудростью, реализовав эти состояния для себя посредством прямого знания. ",  
In the same way, I have explained to my disciples a practice that they use to realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений]. ",  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—  Но те монахи, которые араханты, чьи пятна [умственных загрязнений] уничтожены, которые прожили святую жизнь, сделали то, что следовало сделать, сбросили тяжкий груз, достигли истинной цели, уничтожили оковы существования, и полностью освободились посредством окончательного знания – именно они могли бы знать, ",  
There are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. They can understand  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   Когда мой ум стал таким сконцентрированным — очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, я направил его к знанию уничтожения пятен [умственных загрязнений]. ",  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Я напрямую познал в соответствии с действительностью: «Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Когда я узнал и увидел это, мой ум освободился от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

āsavā te padālitā;   Все пятна устранить сумел. ",  
your defilements are shattered;  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений]. ",  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   Когда мой ум стал таким сконцентрированным — очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, я направил его к знанию уничтожения пятен [умственных загрязнений]. ",  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Я напрямую познал в соответствии с действительностью: «Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Когда я узнал и увидел это, мой ум освободился от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   Когда его ум становится сконцентрированным, очищенным, ярким, незапятнанным, лишенным нечистоты, гибким, покоренным, устойчивым и погруженным в неколебимость, он направляет его к знанию уничтожения пятен [умственных загрязнений]. ",  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Это – пятна [загрязнений ума]... Это – происхождение пятен… Это – прекращение пятен… Это – путь, ведущий к прекращению пятен». ",  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Когда он знает и видит так, его ум освобождается от пятна чувственного желания, от пятна существования, от пятна неведения. ",  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.  
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
то тогда Татхагата, вне сомнений, должен был совершать хорошие поступки в прошлом, ведь теперь он переживает такие незапятнанные приятные чувства. ",  
clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
то тогда Татхагата, вне сомнений, должен был быть сотворён добрым Верховным Богом, ведь теперь он переживает такие незапятнанные приятные чувства. ",  
clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
то тогда Татхагате, вне сомнений, повезло, ведь теперь он переживает такие незапятнанные приятные чувства. ",  
clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
то тогда Татхагата, вне сомнений, принадлежит к хорошему классу, ведь теперь он переживает такие незапятнанные приятные чувства. ",  
clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
то тогда Татхагата, вне сомнений, хорошо старается здесь и сейчас, ведь теперь он переживает такие незапятнанные приятные чувства. ",  
clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure.  

Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti.   But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.”  

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.   When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  
ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.  
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.  

Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a true person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
cassa disvā āsavā → ekacce āsavā (mr)  

atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;   Есть правильное воззрение с пятнами [умственных загрязнений], которое участвует в [совершении] заслуг, созревает в обретениях; ",  
There is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.  
и есть правильное воззрение, которое благородное, незапятнанное, сверхмирское, фактор пути. ",  
And there is right view that is noble, undefiled, transcendent, a factor of the path.  
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?  
И что такое, монахи, правильное воззрение с пятнами, которое участвует в [совершении] заслуг, созревает в обретениях? ",  
And what is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.  
Это правильное воззрение с пятнами [умственных загрязнений], которое участвует в [совершении] заслуг, созревает в обретениях; ",  
This is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?  
И что такое правильное воззрение, которое благородное, незапятнанное, сверхмирское, фактор пути? ",  
And what is right view that is noble, undefiled, transcendent, a factor of the path?  
ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.  
Это правильное воззрение, которое благородное, незапятнанное, сверхмирское, фактор пути. ",  
This is called right view that is noble, undefiled, transcendent, a factor of the path.  
atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;  
Есть правильная речь с пятнами [умственных загрязнений], которая участвует в [совершении] заслуг, созревает в обретениях; ",  
There is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.  
и есть правильная речь, которая благородная, незапятнанная, сверхмирская, фактор пути. ",  
And there is right speech that is noble, undefiled, transcendent, a factor of the path.  
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?  
И что такое, монахи, правильная речь с пятнами [умственных загрязнений], которая участвует в [совершении] заслуг, созревает в обретениях? ",  
And what is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.  
Это правильная речь с пятнами, которая участвует в [совершении] заслуг, созревает в обретениях. ",  
This is right speech that is accompanied by defilements.  
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?  
И что такое, монахи, правильная речь, которая благородная, незапятнанная, сверхмирская, фактор пути. ",  
And what is right speech that is noble, undefiled, transcendent, a factor of the path?  
ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.  
Это правильная речь, которая благородная, незапятнанная, сверхмирская, фактор пути. ",  
This is right speech that is noble.