一切流攝守因經

Thus have I heard:

At one time the Buddha was dwelling in contemplation at Dhammasālā, in the gathering of the Kuru country, in the land of the Kurus. At that time the Buddha addressed the bhikkhus; the bhikkhus replied, "Yes, indeed," and the bhikkhus followed the Buddha to receive his teaching. The Buddha then taught:

"For one who has knowledge and vision, O bhikkhu, the taints (āsavas) are utterly destroyed; it is not for one who is without knowledge and without vision that the taints can be utterly destroyed.

"O bhikkhu, how is it that for one who has knowledge and vision the taints are utterly destroyed, while for one without knowledge and without vision the taints cannot be utterly destroyed? It is solely a matter of whether there is right reflection (wise attention) or there is not right reflection (unwise attention). If there is not right reflection, then the taint of sensual desire that has not yet arisen will arise, and the taint of sensual desire that has already arisen will increase; the taint of becoming and the taint of ignorance that have not yet arisen will arise, and the taint of becoming and the taint of ignorance that have already arisen will increase.

But the foolish person, O bhikkhu, the worldling who does not hear the True Dharma, who does not see those of wisdom, who does not follow those of wisdom to hear the True Dharma, who does not follow those of wisdom to receive instruction, who does not follow those of wisdom to gain discriminating understanding — because of this he has no right reflection (no wise attention), and so the taint of sensual desire that has not yet arisen arises, and the taint of sensual desire that has already arisen increases; the taint of becoming and the taint of ignorance that have not yet arisen arise, and those that have already arisen increase.

Because he does not know and does not understand, the dharmas that are not worth bearing in mind he bears in mind, while the dharmas that ought to be borne in mind he does not bear in mind. Because the dharmas that ought to be borne in mind are not borne in mind, and the dharmas that are not worth bearing in mind are borne in mind, the taint of craving that has not yet arisen arises, and the taint of craving that has already arisen increases; the taint of becoming and the taint of ignorance that have not yet arisen arise; the taint of becoming and the taint of ignorance that have already arisen increase.

The instructed bhikkhu disciple of virtue, having met those of wisdom, follows those of wisdom to receive instruction, and also follows those of wisdom to gain discriminating understanding, and so comes to know the dharmas as they really are. If there is not right reflection (no wise attention), then the taint of craving (the taint of sensual desire) that has not yet arisen arises, and the taint of craving that has already arisen increases; the taint of becoming and the taint of ignorance that have not yet arisen arise; the taint of becoming and the taint of ignorance that have already arisen increase.

If there is right reflection (wise attention), then the taint of sensual desire that has not yet arisen does not arise, and that which has already arisen is cast off. The taint of becoming and the taint of ignorance that have not yet arisen do not arise, and those that have already arisen are cast off. If one knows thus as it really is, then with regard to the dharmas that ought not to be borne in mind one does not bear them in mind, and with regard to the dharmas that ought to be borne in mind one bears them in mind.

Because the dharmas that ought not to be borne in mind are not borne in mind, and the dharmas that ought to be borne in mind are borne in mind, the taint of sensual desire that has not yet arisen does not arise, and that which has already arisen is cast off; the taint of becoming and the taint of ignorance that have not yet arisen do not arise, and those that have already arisen are cast off.

"O bhikkhu, there are seven dharmas for cutting off the taints, the burning afflictions, and sorrow. What are the seven? O bhikkhu, there is the taint that is cut off by seeing; the taint that is cut off by restraint; the taint that is cut off by avoidance; the taint that is cut off by use; the taint that is cut off by enduring; the taint that is cut off by understanding; and the taint that is cut off by bearing in mind.

"O bhikkhu, what is the taint that is cut off by seeing? Listen, O bhikkhu: the foolish worldling who does not hear the True Dharma, who does not meet the wise, who does not follow the wise to be opened up, who does not follow the wise to receive instruction and be opened up — because of this, with regard to the dharmas that ought not to be borne in mind: 'Did I exist in a past life? Did I not exist in a past life?

What did I do in my past life? What was I like in my past life? Will I exist in a future life?

Will I not exist in a future life? What will I be like in a future life? What will I do in a future life?

He doubts of himself: What is this body of mine? From where does a person come, and where will he go? What is the heart of this matter?' Because of such unwise reflection, among the six wrong views one wrong view arises, holding that: 'Truly there is this body (self),' 'Truly there is no this body.' This is the arising of doubt, giving rise to the speculative grasping that 'the body (self) is seen as the body.' Thus doubt arises, giving rise to the speculative grasping: 'The body is the self of mine'; or doubt arises: 'The body, arising, beholds the body'; or doubt arises: 'That which is not the body is seen as the body'; or doubt arises, grasping that: 'This indeed is the body of the very self; it can know, it can speak, it can act, it can feel, it can be lifted up, it can rise up;

here and there, in every place, it has performed deeds, has acted in good and evil and undergone their retribution; whether it ceases without being reborn, or is reborn, it is just the same.'

"O bhikkhu, bound fast by the fetters, bound by the fetter of doubt (wrong view), shaken by evil doubt and wrong view — O bhikkhu, the worldling who does not hear the True Dharma, because of this the origination of suffering comes into being, because of this birth manifests. The learned bhikkhu instructs his disciples (in the Path): 'This is suffering that ought to be known; this is the origin that ought to be known; this is the cessation that ought to be known; this is the practice leading to the cessation of suffering that ought to be known.' Having known thus and seen thus, the three fetters are utterly removed:

1. The fetter of identity (self-view)

2. The fetter of doubt

3. The fetter of vows and observances (clinging to rites and rituals).

"Because these three fetters have been utterly removed, one then follows the Path with single-minded concentration, no longer falling into evil destinies, and is freed from the world; whether among humans or in the heavens above, one undergoes no more than seven rebirths. After seven rebirths, suffering is ended. If a bhikkhu without knowledge and without vision gives rise to the taint of sensual desire, affliction, and sorrow — yet if there is knowledge and vision, he cuts off the taint of sensual desire, affliction, and sorrow, causing them to be no more. This is the bhikkhu who, through Seeing, cuts off the taints.

"O bhikkhu, what is the taint that is cut off through Restraint? It is the learned bhikkhu who, in his practice, when the eye sees a form, gathers in and restrains the eye-faculty so as to guard himself, who practices the contemplation of impurity (the foul), relying upon right reflection. O bhikkhu, if one does not guard the eye-faculty and practice the contemplation of impurity relying upon right reflection, then the taint, with grief and worry, arises; but if one gathers in and restrains the eye-faculty, stilling the mind, and through right reflection contemplates impurity, then the affliction and sorrow will not be. This is the bhikkhu who cuts off the taint through Restraint. As for the ear, the nose, the mouth, the body, and the mind, it is likewise the same.

"O bhikkhu, what is the taint that is cut off through Avoidance? It is the learned bhikkhu who, in his practice, must guard himself and avoid the fierce elephant, the wild horse, the maddened bull, the savage dog, the venomous snake, the perilous tunnel, the poisonous tree, the poisonous gully, dangerous places, the deep pool, the steep mountain, places of unrest, rivers and streams, deep ravines, bad acquaintances, evil friends, those who carry evil, those who receive evil, evil places, and bedding placed in an evil place.

O wise one, these things make one who has no doubt give rise to doubt. Thus the bhikkhu must avoid such places as have been spoken of above; if he does not keep far from them, then affliction and sorrow arise; but if he keeps far from them, then affliction and sorrow will be no more. This is called the bhikkhu who cuts off the taint through Avoidance.

"What is called the bhikkhu cutting off the taint through Use? It is the learned bhikkhu who, in his practice, when using robes, does so not to show off their beauty, not for delight, not out of attachment, not for adornment, but only so that the body may not be attacked by mosquitoes, gnats, wind, sun, and the various poisonous creatures, giving rise to a disturbed mind; for this he must guard himself. When eating, he eats not for amusement, not out of greed, not to become strong, not to become handsome, but only so that the body may be sustained while he practices.

By means of this offering he cuts off old illness so that it does not recur and new illness does not arise, so that he is free from illness, commits no fault, has strength, and practices in peace and security. When making use of bedding, bed, and mat, it is not to show off, not for delight, not out of attachment, not for adornment, but only so that this body may be free from weariness and severe suffering. When making use of medicines, it is not to show off, not for delight, not out of attachment, not for adornment, but the purpose is only so that this body may put an end to severe pains and violent, truly unbearable aches; by means of these medicines he is rescued.

If a bhikkhu does not use them, then affliction and sorrow arise; if he uses them, then affliction and sorrow will arise no more. O bhikkhu, this is called cutting off the taint through Use.

"O bhikkhu, what is the taint that is cut off through Enduring? It is the learned bhikkhu who, in his practice, arouses the conduct of energetic effort to cut off evil dharmas and to take up pure dharmas, exerting himself, putting forth his strength, persevering with the means of energetic effort, not abandoning the pure dharmas. Rather let this body's skin, flesh, and bones wither and crumble to dust, even to the marrow, fat, and skin all being destroyed, yet the arousing of energetic resolve still remains. 'Let me make my heart steadfast and courageous, with the means of energetic effort;

so long as I have not attained the desired goal, I will not abandon my effort midway.' O bhikkhu, one ought to bear heat and cold, hunger and thirst, mosquitoes and gnats, hot wind, and the oppression of the sun; one ought to bear hearing wicked words that cannot be spoken; and one can endure even those who hold arrogant views toward oneself.

Even if the body is poisoned with pain, aching with violent, disagreeable, utterly unbearable pangs, still one can endure them. If a bhikkhu does not endure, then affliction and sorrow arise; if he endures, then affliction and sorrow will arise no more. O bhikkhu, this is called the taint that is cut off through Enduring.

"O bhikkhu, what is the taint that is cut off through Understanding? Listen! O bhikkhus, the bhikkhu who, when sensual desire has arisen, does not cut it off and does not let it go; when ill-will has arisen, does not cut it off and does not let it go; when killing, lying, and stealing have arisen, does not cut them off and does not let them go. O bhikkhus, if one does not understand (let go), then affliction and sorrow arise; but if one has understood and let go, then affliction and sorrow will arise no more. This is called the bhikkhus cutting off the taint through Understanding.

"What is called the bhikkhu cutting off the taint through the Cultivation of Practice (reflection)? Listen, O bhikkhus: let the bhikkhu reflect upon the first factor of awakening, which is Mindfulness. Let him sit alone, relying upon keeping far from evil dharmas; the awakening-factor of investigation is likewise; the awakening-factor of energy is likewise; the awakening-factor of joy is likewise; the awakening-factor of [tranquillity of] mind is likewise; the awakening-factor of concentration is likewise; even to the contemplation of the awakening-factor of letting-go (equanimity), it is likewise.

If the bhikkhus do not practice this reflection, then affliction and sorrow arise. If they do practice this reflection, then affliction and sorrow arise no more. This is called the bhikkhus cutting off the taint through the Cultivation of Practice (reflection).

"O bhikkhu, if the taint is to be cut off through Seeing, then use Seeing to cut it off. If the taint is to be cut off through Restraint, then use Restraint to cut it off. If the taint is to be cut off through Avoidance, then use Avoidance to cut it off.

If the taint is to be cut off through Use, then use Use to cut it off. If the taint is to be cut off through Enduring, then use Enduring to cut it off. If the taint is to be cut off through Understanding, then use Understanding to cut it off.

If the taint is to be cut off through the Cultivation of Practice, then use the Cultivation of Practice to cut it off. This is called the bhikkhus cutting off all the taints, having destroyed the evil craving of the world, having gained freedom from the world, casting off bondage, attaining the place of release from the yoke, departed from suffering."

The Buddha spoke thus, and the bhikkhus, having heard the Buddha's teaching, joyfully practiced the Dharma that transcends the world, and thereupon attained the Path.

THE SUTRA SPOKEN BY THE BUDDHA ON THE CAUSE OF RESTRAINING AND GATHERING IN ALL THE TAINTS