Āsavānaṃ Khayañāṇa
— Knowledge of the destruction of the āsavas —
[āsava khaya+ñāṇa]

The third of the main three vijjās attainable on the basis of the fourth jhāna consists in understanding in their reality the four noble truths, as well as the pattern of the noble truths applied to the āsavas. It eventually culminates with arahantship, the final conclusion of the Sekha Paṭipadā.




So evaṃ samāhite citte parisuddhe pariyodāte an·aṅgaṇe vigat·ūpakkilese mudubhūte kammaniye ṭhite āneñja·p·patte āsavānaṃ khaya·ñāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’ nti yathā·bhūtaṃ pajānāti; ‘ayaṃ dukkha·samudayo’ ti yathā·bhūtaṃ pajānāti; ‘ayaṃ dukkha·nirodho’ ti yathā·bhūtaṃ pajānāti; ‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ ti yathā·bhūtaṃ pajānāti. ‘Ime āsavā’ ti yathā·bhūtaṃ pajānāti; ‘ayaṃ āsava·samudayo’ ti yathā·bhūtaṃ pajānāti; ‘ayaṃ āsava·nirodho’ ti yathā·bhūtaṃ pajānāti; ‘ayaṃ āsava·nirodha·gāminī paṭipadā’ ti yathā·bhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kām·āsavā·pi cittaṃ vimuccati, bhav·āsavā·pi cittaṃ vimuccati, avijj·āsavā·pi cittaṃ vimuccati. Vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ti pajānāti.

With a citta thus composed, purified, cleansed, without impurity, rid of upakkilesas, malleable wieldy, firm, having become imperturbable, he directs citta towards āsavānaṃ khaya-ñāṇa. He understands, yathā·bhūtaṃ: ‘this is dukkha’, he understands, yathā·bhūtaṃ: ‘this is dukkha-samudaya’, he understands, yathā·bhūtaṃ: ‘this is dukkha-nirodha’, he understands, yathā·bhūtaṃ: ‘this is the dukkha-nirodha-gāminī paṭipada’. He understands, yathā·bhūtaṃ: ‘These are the āsavas’, he understands, yathā·bhūtaṃ: ‘this is the samudaya of the āsavas’, he understands, yathā·bhūtaṃ: ‘this is the nirodha of the āsavas’ , he understands, yathā·bhūtaṃ: ‘this is the paṭipada leading to the nirodha of the āsavas’. Thus knowing, thus seeing, his citta is liberated from the āsava of kāma, his citta is liberated from the āsava of bhava, his citta is liberated from the āsava of avijjā. With vimutti, there is the ñāṇa: 'liberated'. He understands: ‘Destroyed is jāti, the brahmacariya has been fulfilled, done is what had to be done, there is nothing more for this existence’.

{So} evaṃ samāhite citte parisuddhe pariyodāte

With a citta thus composed, purified, cleansed,
an·aṅgaṇe vigat·ūpakkilese mudubhūte

without impurity, rid of upakkilesas, malleable,
kammaniye ṭhite āneñja·p·patte

wieldy, firm, having become imperturbable,
āsavānaṃ khaya·ñāṇāya cittaṃ abhininnāmeti.

{he} directs citta towards āsavānaṃ khaya-ñāṇa.
So ‘idaṃ dukkha’ nti yathā·bhūtaṃ pajānāti;

He understands, yathā·bhūtaṃ: ‘this is dukkha’,
‘ayaṃ dukkha·samudayo’ ti yathā·bhūtaṃ pajānāti;

he understands, yathā·bhūtaṃ: ‘this is dukkha-samudaya’,
‘ayaṃ dukkha·nirodho’ ti yathā·bhūtaṃ pajānāti;

he understands, yathā·bhūtaṃ: ‘this is dukkha-nirodha’,

{he understands, yathā·bhūtaṃ:}
‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ ti

‘this is the dukkha-nirodha-gāminī paṭipada’.
{yathā·bhūtaṃ pajānāti. }

‘Ime āsavā’ ti yathā·bhūtaṃ pajānāti;

He understands, yathā·bhūtaṃ: ‘These are the āsavas’,
‘ayaṃ āsava·samudayo’ ti yathā·bhūtaṃ pajānāti;

he understands, yathā·bhūtaṃ: ‘this is the samudaya of the āsavas’,
‘ayaṃ āsava·nirodho’ ti yathā·bhūtaṃ pajānāti;

he understands, yathā·bhūtaṃ: ‘this is the nirodha of the āsavas’ ,

{he understands, yathā·bhūtaṃ:}
‘ayaṃ āsava·nirodha·gāminī paṭipadā’ ti

‘this is the paṭipada leading to the nirodha of the āsavas’.
{yathā·bhūtaṃ pajānāti.}

{Tassa} evaṃ jānato evaṃ passato

Thus knowing, thus seeing,
kām·āsavā·pi cittaṃ vimuccati,

{his} citta is liberated from the āsava of kāma,
bhav·āsavā·pi cittaṃ vimuccati,

his citta is liberated from the āsava of bhava,
avijj·āsavā·pi cittaṃ vimuccati.

his citta is liberated from the āsava of avijjā.
Vimuttasmiṃ 'vimuttami' ti ñāṇaṃ hoti.

With vimutti, there is the ñāṇa: 'liberated'.

{He understands:}
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ,

‘Destroyed is jāti, the brahmacariya has been fulfilled,
kataṃ karaṇīyaṃ,

done is what had to be done,
n·āparaṃ itthattāyā’ ti {pajānāti}.

there is nothing more for this existence’.



Bodhi leaf