Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.“Monks, the ending of the effluents is for one who knows & sees, I tell you, not for one who doesn’t know & doesn’t see. Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi?For one who knows what & sees what? Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.Appropriate attention & inappropriate attention. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;When a monk attends inappropriately, unarisen effluents arise, and arisen effluents increase. yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.When a monk attends appropriately, unarisen effluents do not arise, and arisen effluents are abandoned.

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.There are effluents to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.

1. Dassanāpahātabbaāsava

Katame ca, bhikkhave, āsavā dassanā pahātabbā?“[1] And what are the effluents to be abandoned by seeing? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—There is the case where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma— manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.doesn’t discern what ideas are fit for attention or what ideas are unfit for attention. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.This being so, he doesn’t attend to ideas fit for attention and attends (instead) to ideas unfit for attention.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?“And what are the ideas unfit for attention that he attends to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises in him, and the arisen effluent of sensuality increases; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;the unarisen effluent of becoming arises in him, and the arisen effluent of becoming increases; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—the unarisen effluent of ignorance arises in him, and the arisen effluent of ignorance increases. ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.These are the ideas unfit for attention that he attends to.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?“And what are the ideas fit for attention that he doesn’t attend to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality doesn’t arise in him, and the arisen effluent of sensuality is abandoned; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;the unarisen effluent of becoming doesn’t arise in him, and the arisen effluent of becoming is abandoned; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—the unarisen effluent of ignorance doesn’t arise in him, and the arisen effluent of ignorance is abandoned. ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.These are the ideas fit for attention that he doesn’t attend to.

Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen effluents arise in him, and arisen effluents increase.

So evaṁ ayoniso manasi karoti:“This is how he attends inappropriately: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ?‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti?Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti:Or else he is inwardly perplexed about the immediate present: ‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti?‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’

Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.
assa → vāssa (bj, sya-all, pts1ed)“As he attends inappropriately in this way, one of six kinds of view arises in him: ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;The view I have a self arises in him as true & established, ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;or the view I have no self … ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;or the view It is precisely by means of self that I perceive self … ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;or the view It is precisely by means of self that I perceive not-self … ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;or the view It is precisely by means of not-self that I perceive self arises in him as true & established, atha vā panassa evaṁ diṭṭhi hoti:or else he has a view like this: ‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.This very self of mine—the knower that is sensitive here & there to the ripening of good & bad actions—is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ.This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. ‘na parimuccati dukkhasmā’ti vadāmi.He is not freed, I tell you, from suffering & stress.

Sutavā ca kho, bhikkhave, ariyasāvako—“The well-instructed disciple of the noble ones— ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.discerns what ideas are fit for attention and what ideas are unfit for attention. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.This being so, he doesn’t attend to ideas unfit for attention and attends (instead) to ideas fit for attention.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?“And what are the ideas unfit for attention that he doesn’t attend to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises in him, and the arisen effluent of sensuality increases; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;the unarisen effluent of becoming arises in him, and the arisen effluent of becoming increases; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—the unarisen effluent of ignorance arises in him, and the arisen effluent of ignorance increases. ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.These are the ideas unfit for attention that he doesn’t attend to.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?“And what are the ideas fit for attention that he does attend to? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality doesn’t arise in him, and the arisen effluent of sensuality is abandoned; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;the unarisen effluent of becoming doesn’t arise in him, and the arisen effluent of becoming is abandoned; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—the unarisen effluent of ignorance doesn’t arise in him, and the arisen effluent of ignorance is abandoned. ime dhammā manasikaraṇīyā ye dhamme manasi karoti.These are the ideas fit for attention that he does attend to.

Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen effluents do not arise in him, and arisen effluents are abandoned.

So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.“He attends appropriately, This is stress … This is the origination of stress … This is the cessation of stress … This is the way leading to the cessation of stress. Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—As he attends appropriately in this way, three fetters are abandoned in him: sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.self-identification view, doubt, and grasping at habits & practices. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.These are called the effluents to be abandoned by seeing.

2. Saṁvarāpahātabbaāsava

Katame ca, bhikkhave, āsavā saṁvarā pahātabbā?“[2] And what are the effluents to be abandoned by restraining? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.The effluents, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty. Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…“Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty .… ghānindriyasaṁvarasaṁvuto viharati …pe…“Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty .… jivhindriyasaṁvarasaṁvuto viharati …pe…“Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty .… kāyindriyasaṁvarasaṁvuto viharati …pe…“Reflecting appropriately, he dwells restrained with the restraint of the body-faculty .… manindriyasaṁvarasaṁvuto viharati.“Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.The effluents, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty.

Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.These are called the effluents to be abandoned by restraining.

3. Paṭisevanāpahātabbaāsava

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?“[3] And what are the effluents to be abandoned by using? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati:There is the case where a monk, reflecting appropriately, ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati:“Reflecting appropriately, he uses alms food, ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
ca → cāti (bj, sya-all, pts1ed)not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’

Paṭisaṅkhā yoniso senāsanaṁ paṭisevati:“Reflecting appropriately, he uses lodging ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati:“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’.simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.“The effluents, vexation, or fever that would arise if he were not to use these things (in this way) do not arise for him when he uses them (in this way). Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.These are called the effluents to be abandoned by using.

4. Adhivāsanāpahātabbaāsava

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?“[4] And what are the effluents to be abandoned by tolerating? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
tibbānaṁ → tippānaṁ (bj, sya-all, pts1ed)There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life.

Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.The effluents, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.These are called the effluents to be abandoned by tolerating.

5. Parivajjanāpahātabbaāsava

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?“[5] And what are the effluents to be abandoned by avoiding? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ.There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his observant companions in the holy life suspect him of evil conduct.

Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.The effluents, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.These are called the effluents to be abandoned by avoiding.

6. Vinodanāpahātabbaāsava

Katame ca, bhikkhave, āsavā vinodanā pahātabbā?“[6] And what are the effluents to be abandoned by destroying? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.There is the case where a monk, reflecting appropriately, doesn’t tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. “Reflecting appropriately, he doesn’t tolerate an arisen thought of ill will… “Reflecting appropriately, he doesn’t tolerate an arisen thought of harmfulness… “Reflecting appropriately, he doesn’t tolerate arisen evil, unskillful qualities.

Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.He abandons them, destroys them, dispels them, & wipes them out of existence. The effluents, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.These are called the effluents to be abandoned by destroying.

7. Bhāvanāpahātabbaāsava

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?“[7] And what are the effluents to be abandoned by developing? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go. paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe…He develops analysis of qualities as a factor for awakening… vīriyasambojjhaṅgaṁ bhāveti …persistence as a factor for awakening… pītisambojjhaṅgaṁ bhāveti …rapture as a factor for awakening… passaddhisambojjhaṅgaṁ bhāveti …calm as a factor for awakening… samādhisambojjhaṅgaṁ bhāveti …concentration as a factor for awakening… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.equanimity as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go.

Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.The effluents, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.These are called the effluents to be abandoned 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;“When a monk’s effluents that should be abandoned by seeing have been abandoned by seeing, his effluents that should be abandoned by restraining have been abandoned by restraining, his effluents that should be abandoned by using have been abandoned by using, his effluents that should be abandoned by tolerating have been abandoned by tolerating, his effluents that should be abandoned by avoiding have been abandoned by avoiding, his effluents that should be abandoned by destroying have been abandoned by destroying, his effluents that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the effluents. ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
acchecchi → acchejji (mr) | vivattayi → vāvattayi (bj, pts1ed)He has severed craving, thrown off the fetters, and—through the right penetration of conceit—has made an end of suffering & stress.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.