4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ² 🔝

MN ² – MN 2 Sabb-āsava: All the asinine-inclinations
MN ^2.1 (asinine-inclinations Given Up by Seeing )
MN ^2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)
MN ^2.3 (asinine-inclinations Given Up by Using )
MN ^2.4 (asinine-inclinations Given Up by Enduring )
MN ^2.5 (asinine-inclinations Given Up by Avoiding )
MN ^2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)
MN ^2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)
MN ^2.8 (conclusion)

detailed TOC

MN ² – MN 2 Sabb-āsava: All the asinine-inclinations
MN ^2.1 (asinine-inclinations Given Up by Seeing )
MN ^2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )
MN ^2.1.2 (And what are the Dharmas they should focus on but they don’t? )
MN ^2.1.3 (When they attend improperly in this way, one of six views arises in them. )
MN ^2.1.4 (an educated noble-one's-disciple … does the opposite )
MN ^2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)
MN ^2.3 (asinine-inclinations Given Up by Using )
MN ^2.3.1 (Robes to ward off cold and heat, mosquitos...)
MN ^2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)
MN ^2.3.3 (Lodgings to ward off cold and heat, mosquitos …)
MN ^2.3.4 (Medicine only for good health…)
MN ^2.4 (asinine-inclinations Given Up by Enduring )
MN ^2.5 (asinine-inclinations Given Up by Avoiding )
MN ^2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)
MN ^2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)
MN ^2.8 (conclusion)

2 – MN 2 Sabb-āsava: All the asinine-inclinations

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Sabbāsavasutta	All the asinine-inclinations
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi.	“monks, I will teach you the explanation of the restraint of all asinine-inclinations.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.	“monks, I say that the ending of asinine-inclinations is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?	For one who knows and sees what?
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.	Proper attention and improper attention.
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;	When you pay improper attention, asinine-inclinations arise, and once arisen they grow.
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.	When you pay proper attention, asinine-inclinations don’t arise, and those that have already arisen are given up.
Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.	Some asinine-inclinations 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.

2.1 (asinine-inclinations Given Up by Seeing )

1. Dassanāpahātabbaāsava	1. asinine-inclinations Given Up by Seeing
Katame ca, bhikkhave, āsavā dassanā pahātabbā?	And what are the asinine-inclinations that should be given up by seeing?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—	Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.	They don’t understand what Dharmas they should focus on and what Dharmas they shouldn’t focus on.
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.	So they focus on Dharmas they shouldn’t focus on and don’t focus on Dharmas they should focus on.

2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?	And what are the Dharmas they shouldn’t focus on but they do?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;	They are the Dharmas that, when focused on, give rise to unarisen asinine-inclinations of sensual desire,
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;	desire to be reborn,
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—	and ignorance. And when such asinine-inclinations have arisen, they make them grow.
ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.	These are the Dharmas they shouldn’t focus on but they do.

2.1.2 (And what are the Dharmas they should focus on but they don’t? )

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?	And what are the Dharmas they should focus on but they don’t?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;	They are the Dharmas that, when focused on, don’t give rise to unarisen asinine-inclinations of sensual desire,
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;	desire to be reborn,
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—	and ignorance. And when such asinine-inclinations have arisen, they’re given up.
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.	These are the Dharmas they should focus on but they don’t.
Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.	Because of focusing on what they shouldn’t and not focusing on what they should, unarisen asinine-inclinations arise and arisen asinine-inclinations grow.
So evaṃ ayoniso manasi karoti:	This is how they attend improperly:
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ?	‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?
Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti?	Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti:	Or they are undecided about the present thus:
‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?	‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’

2.1.3 (When they attend improperly in this way, one of six views arises in them. )

Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.	When they attend improperly in this way, one of six views arises in them.
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘my self exists absolutely’ arises and is taken as a genuine fact.
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘my self doesn’t exist absolutely’ arises and is taken as a genuine fact.
‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive the self with the self’ arises and is taken as a genuine fact.
‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive what is not-self with the self’ arises and is taken as a genuine fact.
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;	The view ‘I perceive the self with what is not-self’ arises and is taken as a genuine fact.
atha vā panassa evaṃ diṭṭhi hoti:	Or they have such a view:
‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.	‘This self of mine is he who speaks and feels and experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’
Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.	This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views.
Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;	An uneducated ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘na parimuccati dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.

2.1.4 (an educated noble-one's-disciple … does the opposite )

Sutavā ca kho, bhikkhave, ariyasāvako—
ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—	But take an educated noble-one's-disciple who has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.	They understand what Dharmas they should focus on and what Dharmas they shouldn’t focus on.
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.	So they don’t focus on Dharmas they shouldn’t focus on and focus on Dharmas they should focus on.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?	And what are the Dharmas they shouldn’t focus on and they don’t?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;	They are the Dharmas that, when focused on, give rise to unarisen asinine-inclinations of sensual desire,
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;	desire to be reborn,
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—	and ignorance. And when such asinine-inclinations have arisen, they make them grow.
ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.	These are the Dharmas they shouldn’t focus on and they don’t.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?	And what are the Dharmas they should focus on and they do?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;	They are the Dharmas that, when focused on, don’t give rise to unarisen asinine-inclinations of sensual desire,
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;	desire to be reborn,
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—	and ignorance. And when such asinine-inclinations have arisen, they’re given up.
ime dhammā manasikaraṇīyā ye dhamme manasi karoti.	These are the Dharmas they should focus on and they do.
Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.	Because of not focusing on what they shouldn’t and focusing on what they should, unarisen asinine-inclinations don’t arise and arisen asinine-inclinations are given up.
So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.	They properly attend: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti—	And as they do so, they give up three fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.	identity view, doubt, and misapprehension of precepts and observances.
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.	These are called the asinine-inclinations that should be given up by seeing.

2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)

(see AN 4.14 for right effort part 1)

2. Saṃvarāpahātabbaāsava	2. asinine-inclinations Given Up by Restraint
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā?	And what are the asinine-inclinations that should be given up by restraint?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.	Take a monk who, reflecting properly, lives restraining the faculty of the eye.
Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati … pe …	Reflecting properly, they live restraining the faculty of the ear …
ghānindriyasaṃvarasaṃvuto viharati … pe …	the nose …
jivhindriyasaṃvarasaṃvuto viharati … pe …	the tongue …
kāyindriyasaṃvarasaṃvuto viharati … pe …	the body …
manindriyasaṃvarasaṃvuto viharati.	the mind.
Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint do not arise when there is such restraint.
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.	These are called the asinine-inclinations that should be given up by restraint.

2.3 (asinine-inclinations Given Up by Using )

3. Paṭisevanāpahātabbaāsava

3. asinine-inclinations Given Up by Using

2.3.1 (Robes to ward off cold and heat, mosquitos...)

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?	And what are the asinine-inclinations that should be given up by using?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati:	Take a monk who, reflecting properly, makes use of robes:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’

2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:	Reflecting properly, they make use of almsfood:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’

2.3.3 (Lodgings to ward off cold and heat, mosquitos …)

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati:	Reflecting properly, they make use of lodgings:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’

2.3.4 (Medicine only for good health…)

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati:	Reflecting properly, they make use of medicines and supplies for the sick:
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.	‘Only for the sake of warding off the pains of illness and to promote good health.’
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without using these Dharmas do not arise when they are used.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.	These are called the asinine-inclinations that should be given up by using.

2.4 (asinine-inclinations Given Up by Enduring )

4. Adhivāsanāpahātabbaāsava	4. asinine-inclinations Given Up by Enduring
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?	And what are the asinine-inclinations that should be given up by enduring?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without enduring these Dharmas do not arise when they are endured.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.	These are called the asinine-inclinations that should be given up by enduring.

2.5 (asinine-inclinations Given Up by Avoiding )

5. Parivajjanāpahātabbaāsava	5. asinine-inclinations Given Up by Avoiding
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?	And what are the asinine-inclinations that should be given up by avoiding?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ.	Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer.
Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.	Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without avoiding these Dharmas do not arise when they are avoided.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.	These are called the asinine-inclinations that should be given up by avoiding.

2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)

(see AN 4.14 for right effort part 2)

6. Vinodanāpahātabbaāsava	6. asinine-inclinations Given Up by Dispelling
Katame ca, bhikkhave, āsavā vinodanā pahātabbā?	And what are the asinine-inclinations that should be given up by dispelling?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without dispelling these Dharmas do not arise when they are dispelled.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.	These are called the asinine-inclinations that should be given up by dispelling.

2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)

(see AN 4.14 for right effort part 3)

7. Bhāvanāpahātabbaāsava	7. asinine-inclinations Given Up by Developing
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?	And what are the asinine-inclinations that should be given up by developing?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk, reflecting properly, develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without developing these Dharmas do not arise when they are developed.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.	These are called the asinine-inclinations that should be given up by developing.

2.8 (conclusion)

Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;	Now, take a monk who, by seeing, has given up the asinine-inclinations that should be given up by seeing. By restraint, they’ve given up the asinine-inclinations that should be given up by restraint. By using, they’ve given up the asinine-inclinations that should be given up by using. By enduring, they’ve given up the asinine-inclinations that should be given up by enduring. By avoiding, they’ve given up the asinine-inclinations that should be given up by avoiding. By dispelling, they’ve given up the asinine-inclinations that should be given up by dispelling. By developing, they’ve given up the asinine-inclinations that should be given up by developing.
ayaṃ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.	They’re called a monk who lives having restrained all asinine-inclinations, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

(end of sutta⏹️)