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Seven Ways to Handle What Erodes the Mind

MN 2, the Sabbāsava Sutta — set 3, Learning to Look at Your Own Mind

Reading time: about 13 min · 2,188 words

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Before you read

Some problems you solve by seeing them clearly. Others you solve by not walking down that street. This text sorts the things that wear the mind down into seven groups and gives each one its own handling: seeing, restraining, using, enduring, avoiding, dispelling, and developing.

The practical claim is that the wrong method on the wrong problem simply fails. You cannot endure your way out of a wrong view, and you cannot think your way out of standing too close to a dangerous animal.

The stretch on unwise questions and the thicket of views is the part most worth slowing down for — it is about the questions that feel deep but only tie you in knots.

Translation

The Setting

So I heard.

At one time the Buddha was staying near Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery.

There the Buddha addressed the bhikkhus: "Bhikkhus."

"Bhante," they replied.

The Buddha said this:

The Method for All Outflows

"Bhikkhus, I will teach you the method for restraining all outflows. Listen carefully and attend well. I will speak."

"Yes, bhante," the bhikkhus replied.

The Buddha said this:

"Bhikkhus, I say there is the wearing away of the outflows for someone who knows and sees, not for someone who does not know and does not see.

And what does someone know and see, so that I say there is the wearing away of the outflows?

Wise attention and unwise attention.

For someone who attends unwisely, unarisen outflows arise and arisen outflows grow.

For someone who attends wisely, unarisen outflows do not arise and arisen outflows are abandoned.

There are outflows to be abandoned by seeing. There are outflows to be abandoned by restraint. There are outflows to be abandoned by using. There are outflows to be abandoned by enduring. There are outflows to be abandoned by avoiding. There are outflows to be abandoned by dispelling. There are outflows to be abandoned by developing.

Outflows to Be Abandoned by Seeing

And what are the outflows to be abandoned by seeing, bhikkhus?

Bhikkhus, an unlearned ordinary person has not seen the noble ones, is unskilled in the noble Dhamma, and is untrained in the noble Dhamma. He has not seen good persons, is unskilled in the good person's Dhamma, and is untrained in the good person's Dhamma.

He does not discern which qualities should be attended to, and he does not discern which qualities should not be attended to.

Not discerning which qualities should be attended to and which should not be attended to, he attends to qualities that should not be attended to, and does not attend to qualities that should be attended to.

And what are the qualities that should not be attended to, which he attends to?

They are qualities such that, when he attends to them:

  • an unarisen sensual outflow arises, or an arisen sensual outflow grows
  • an unarisen outflow of becoming arises, or an arisen outflow of becoming grows
  • an unarisen outflow of ignorance arises, or an arisen outflow of ignorance grows

These are the qualities that should not be attended to, which he attends to.

And what are the qualities that should be attended to, which he does not attend to?

They are qualities such that, when he attends to them:

  • an unarisen sensual outflow does not arise, or an arisen sensual outflow is abandoned
  • an unarisen outflow of becoming does not arise, or an arisen outflow of becoming is abandoned
  • an unarisen outflow of ignorance does not arise, or an arisen outflow of ignorance is abandoned

These are the qualities that should be attended to, which he does not attend to.

Because he attends to what should not be attended to, and does not attend to what should be attended to, unarisen outflows arise and arisen outflows grow.

Unwise Questions

He attends unwisely in this way:

"Was I in the past? Was I not in the past? What was I in the past? How was I in the past? After being what, what was I in the past?

Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? After being what, what will I be in the future?"

Or else, in the present, he is inwardly uncertain:

"Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?"

The Thicket of Views

When he attends unwisely in this way, one of six views arises in him.

The view "I have a self" arises in him as true and established.

Or the view "I have no self" arises in him as true and established.

Or the view "I recognize self by self" arises in him as true and established.

Or the view "I recognize not-self by self" arises in him as true and established.

Or the view "I recognize self by not-self" arises in him as true and established.

Or else he has this view:

"This self of mine, which speaks and feels and experiences the result of good and bad actions here and there, is permanent, lasting, eternal, not subject to change, and will stand forever."

Bhikkhus, this is called a view-position, a view-thicket, a view-wilderness, a view-distortion, a view-wriggling, and a fetter of views.

Bound by the fetter of views, bhikkhus, the unlearned ordinary person is not freed from birth, ageing, death, sorrow, lamentation, pain, distress, and despair.

I say he is not freed from dissatisfaction.

Wise Attention

But, bhikkhus, a learned noble disciple has seen the noble ones, is skilled in the noble Dhamma, and is well trained in the noble Dhamma. He has seen good persons, is skilled in the good person's Dhamma, and is well trained in the good person's Dhamma.

He discerns which qualities should be attended to, and he discerns which qualities should not be attended to.

Discerning which qualities should be attended to and which should not be attended to, he does not attend to qualities that should not be attended to, and he attends to qualities that should be attended to.

And what are the qualities that should not be attended to, which he does not attend to?

They are qualities such that, when he attends to them:

  • an unarisen sensual outflow arises, or an arisen sensual outflow grows
  • an unarisen outflow of becoming arises, or an arisen outflow of becoming grows
  • an unarisen outflow of ignorance arises, or an arisen outflow of ignorance grows

These are the qualities that should not be attended to, which he does not attend to.

And what are the qualities that should be attended to, which he attends to?

They are qualities such that, when he attends to them:

  • an unarisen sensual outflow does not arise, or an arisen sensual outflow is abandoned
  • an unarisen outflow of becoming does not arise, or an arisen outflow of becoming is abandoned
  • an unarisen outflow of ignorance does not arise, or an arisen outflow of ignorance is abandoned

These are the qualities that should be attended to, which he attends to.

Because he does not attend to what should not be attended to, and attends to what should be attended to, unarisen outflows do not arise and arisen outflows are abandoned.

He wisely attends:

"This is dissatisfaction." "This is the origin of dissatisfaction." "This is the quenching of dissatisfaction." "This is how to quench dissatisfaction again."

When he attends wisely in this way, three fetters are abandoned:

  • identity view
  • doubt
  • grasping at habits and observances

These are called the outflows to be abandoned by seeing.

Outflows to Be Abandoned by Restraint

And what are the outflows to be abandoned by restraint, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu lives restrained by restraint of the eye faculty.

If he lived unrestrained in the eye faculty, outflows, distress, and fever might arise. When he lives restrained in the eye faculty, those outflows, distress, and fever do not arise.

Reflecting wisely, he lives restrained by restraint of the ear faculty.

Reflecting wisely, he lives restrained by restraint of the nose faculty.

Reflecting wisely, he lives restrained by restraint of the tongue faculty.

Reflecting wisely, he lives restrained by restraint of the body faculty.

Reflecting wisely, he lives restrained by restraint of the thinking-mind faculty.

If he lived unrestrained in the thinking-mind faculty, outflows, distress, and fever might arise. When he lives restrained in the thinking-mind faculty, those outflows, distress, and fever do not arise.

If he lived unrestrained in restraint, outflows, distress, and fever might arise. When he lives restrained in restraint, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by restraint.

Outflows to Be Abandoned by Using

And what are the outflows to be abandoned by using, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu uses a robe only for warding off cold, warding off heat, warding off the contact of flies, mosquitoes, wind, sun, and reptiles, and only for covering the private parts.

Reflecting wisely, he uses almsfood not for amusement, not for intoxication, not for adornment, and not for beautification, but only for the maintenance and continuance of this body, for ending harm, and for supporting the spiritual life, thinking:

"In this way I will put down old felt experience and not give rise to new felt experience. I will have maintenance, blamelessness, and easeful living."

Reflecting wisely, he uses lodging only for warding off cold, warding off heat, warding off the contact of flies, mosquitoes, wind, sun, and reptiles, and only for dispelling weather dangers and enjoying retreat.

Reflecting wisely, he uses medicines and supplies for the sick only for countering arisen painful illness-related felt experiences, and for the highest freedom from affliction.

If he did not use these things, outflows, distress, and fever might arise. When he uses them, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by using.

Outflows to Be Abandoned by Enduring

And what are the outflows to be abandoned by enduring, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu endures cold and heat, hunger and thirst, and the contact of flies, mosquitoes, wind, sun, and reptiles. He endures rude and unwelcome speech. He is the kind of person who endures arisen bodily felt experiences that are painful, sharp, severe, bitter, unpleasant, disagreeable, and life-threatening.

If he did not endure them, outflows, distress, and fever might arise. When he endures them, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by enduring.

Outflows to Be Abandoned by Avoiding

And what are the outflows to be abandoned by avoiding, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu avoids a dangerous elephant, a dangerous horse, a dangerous ox, a dangerous dog, a snake, a stump, a thorny place, a pit, a cliff, a cesspit, and a sewer.

Reflecting wisely, he avoids an unsuitable seat, an unsuitable resort, and bad friends. Such situations could make knowledgeable companions in the spiritual life suspect him of wrongdoing.

If he did not avoid these things, outflows, distress, and fever might arise. When he avoids them, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by avoiding.

Outflows to Be Abandoned by Dispelling

And what are the outflows to be abandoned by dispelling, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu does not endure an arisen thinking of sensuality. He abandons it, dispels it, ends it, and brings it to non-being.

He does not endure an arisen thinking of ill will. He abandons it, dispels it, ends it, and brings it to non-being.

He does not endure an arisen thinking of harming. He abandons it, dispels it, ends it, and brings it to non-being.

He does not endure any evil, unwholesome qualities as they arise. He abandons them, dispels them, ends them, and brings them to non-being.

If he did not dispel them, outflows, distress, and fever might arise. When he dispels them, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by dispelling.

Outflows to Be Abandoned by Developing

And what are the outflows to be abandoned by developing, bhikkhus?

Bhikkhus, reflecting wisely, a bhikkhu develops the remembering awakening factor, based on seclusion, based on fading, based on quenching, maturing in relinquishment.

Reflecting wisely, he develops the discernment-of-qualities awakening factor, based on seclusion, based on fading, based on quenching, maturing in relinquishment.

Reflecting wisely, he develops the energy awakening factor.

Reflecting wisely, he develops the rejoicing awakening factor.

Reflecting wisely, he develops the relaxation awakening factor.

Reflecting wisely, he develops the unification awakening factor.

Reflecting wisely, he develops the dynamic-balance awakening factor, based on seclusion, based on fading, based on quenching, maturing in relinquishment.

If he did not develop them, outflows, distress, and fever might arise. When he develops them, those outflows, distress, and fever do not arise.

These are called the outflows to be abandoned by developing.

Fully Restrained

Bhikkhus, when for a bhikkhu the outflows to be abandoned by seeing have been abandoned by seeing; the outflows to be abandoned by restraint have been abandoned by restraint; the outflows to be abandoned by using have been abandoned by using; the outflows to be abandoned by enduring have been abandoned by enduring; the outflows to be abandoned by avoiding have been abandoned by avoiding; the outflows to be abandoned by dispelling have been abandoned by dispelling; and the outflows to be abandoned by developing have been abandoned by developing, this is called a bhikkhu who lives restrained by the restraint of all outflows.

He has cut off ignorant wanting, undone the fetter, and by rightly comprehending conceit has made an end of dissatisfaction."

That is what the Buddha said.

The bhikkhus were satisfied and welcomed what the Buddha had said.

The Sabbāsava Sutta, the second discourse, is finished.

Words used in this translation (32)
awakening factor
One of seven qualities developed and kept in balance on the way to waking up.
becoming
This project's rendering of "bhava" -- the settling of experience into a way of being that feels like somebody being something. Often translated "existence."
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
birth
This project's rendering of "jāti": birth, coming into being. In the dependent-arising sequence, ageing and dying depend on it. In MN 141 the word appears once in its everyday sense instead, in a simile about a mother.
body
The physical body, as distinct from speech and the mental side of experience.
contact
This project's rendering of "phassa" -- the meeting of a sense, its object, and the knowing of it. A technical link in the dependent-arising sequence, not physical touch specifically.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
discernment-of-qualities
This project's rendering of "dhammavicaya" -- sorting out what is actually going on in experience, and which qualities help and which do not. One of the seven awakening factors.
dissatisfaction
This translation's rendering of "dukkha," the Buddhist term for the unsatisfying, unstable quality of ordinary experience. Often translated "suffering," but that can sound more dramatic than the everyday sense of things not quite being right.
doubt
Uncertainty and indecision, especially about the practice and the teaching. As one of the five hindrances, it keeps the mind wavering instead of committing.
fading
The fading away of attraction and investment in experience, as passion cools.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
ignorance
This project's rendering of "avijjā" -- not general stupidity, but specifically not seeing how dissatisfaction works and how it ends. The first link in the dependent-arising sequence.
ignorant wanting
Wanting something you can't have right now. This project's rendering of "taṇhā", often translated "craving". We call it ignorant because it comes from not seeing clearly; ordinary, sensible wanting is something else.
ill will
Hostility toward others or situations: pushing things away and wishing them harm. As one of the five hindrances, it pulls the mind off track.
noble disciple
Someone who has had the breakthrough into the path and so is no longer merely an ordinary person. It does not mean noble by birth, and does not require being a monastic.
not-self
This project's rendering of "anattā". It does not claim that you don't exist. It says that, when you actually look, nothing in experience holds up as a fixed self you could own.
ordinary person
This project's rendering of "puthujjana" -- someone who has not yet had the breakthrough into the path. It is the standard term for the untrained starting point, not an insult.
outflow
This project's rendering of "āsava" -- a deep-running habit that keeps seeping out and driving behaviour. Often translated "taint" or "defilement."
outflows
This project's rendering of "āsavā" -- deep-running habits that keep seeping out and driving behaviour, classically sensuality, becoming, and ignorance. Often translated "taints" or "defilements."
quenching
An extinguishing image for dissatisfaction and its causes going out. Different Pali words use this image on different pages, so the exact scope comes from the sentence.
rejoicing
This project's rendering of "pīti" (often translated "rapture") -- the bright, uplifted gladness that shows up when practice is going well.
relaxation
This project's rendering of "passaddhi" -- the settling of body and mind that follows gladness and leads into unification of mind.
relinquishment
This project's rendering of "vossagga" -- letting go, in the sense of releasing a hold rather than pushing something away.
remembering
This project's rendering of "sati". It means actively keeping what matters in mind and coming back to it when you lose it. It is not bare attention to whatever happens to be present.
seclusion
This project's rendering of "viveka" -- being apart from the usual pull of the senses and from unwholesome states. Physical solitude is one form of it, not the whole of it.
spiritual life
The Buddhist path of practice as a whole -- not just a set of beliefs, but a whole way of living.
unification
Short for unification of mind (samādhi) inside a longer phrase, such as "born of unification" or "the faculty of unification."
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
wearing away
The gradual using-up of something until it runs out completely. The texts use it especially for what has to run out before release.
Source and corrections