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and declared taints grow. But, bhikkhus, when one attends wisely, undeclared taints do not arise, and declared taints are abandoned." 16. "Bhikkhus, there are taints to be abandoned by seeing, there are taints to be abandoned by restraint, there are taints to be abandoned by use, there are taints to be abandoned by endurance, there are taints to be abandoned by avoidance, there are taints to be abandoned by removal, there are taints to be abandoned by development." Taints to be abandoned by seeing 17. "And what, bhikkhus, are the taints to be abandoned by seeing? Here, bhikkhus, an uninstructed ordinary person – not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true men, unskilled in the Dhamma of the true men, undisciplined in the Dhamma of the true men – does not understand the things that should be attended to, does not understand the things that should not be attended to. Not understanding the things that should be attended to, not understanding the things that should not be attended to, he attends to those things that should not be attended to, and does not attend to those things that should be attended to. "And what, bhikkhus, are the things that should not be attended to, which he attends to? Bhikkhus, when he attends to certain things, a..." the unarisen canker of sensual desire arises, or the arisen canker of sensual desire grows; the unarisen canker of existence arises, or the arisen canker of existence grows; the unarisen canker of ignorance arises, or the arisen canker of ignorance grows – these are things not to be attended to, which he attends to. “And what, monks, are things to be attended to, which he does not attend to? When, monks, one attends to things, the unarisen canker of sensual desire does not arise, or the arisen canker of sensual desire is abandoned; the unarisen canker of existence does not arise, or the arisen canker of existence is abandoned; the unarisen canker of ignorance does not arise, or the arisen canker of ignorance is abandoned – these are things to be attended to, which he does not attend to. “Through attending to things not to be attended to, and not attending to things to be attended to, unarisen cankers arise, and arisen cankers grow. 18. “He attends unwisely thus: ‘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? Having been what, what was I in the past?’ ‘Shall I exist in the future? Shall I not exist 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?’ Or he is inwardly perplexed about the present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’ 19. “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 firm. ‘I have a self’— or a view arises in him, truly and firmly, ‘I have no self’— or a view arises in him, truly and firmly, ‘I perceive self by self’— or a view arises in him, truly and firmly, ‘I perceive non-self by self’— or a view arises in him, truly and firmly, ‘I perceive self by non-self’— or else a view arises in him thus: ‘This self of mine, which speaks and feels, experiences the results of good and bad deeds here and there; this self of mine is permanent, stable, eternal, unchanging, it will remain just so for all eternity.’ This, bhikkhus, is called a view, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. Bound by the fetter of views, bhikkhus, the uninstructed ordinary person is not freed from birth, from old age, from death, from sorrows, lamentations, pains, distresses, and despairs; I say he is not freed from suffering. 20. But, bhikkhus, the instructed noble disciple— who sees the noble ones, is skilled in the noble Dhamma, well-trained in the noble Dhamma; who sees the true men, is skilled in the Dhamma of the true men, well-trained in the Dhamma of the true men— understands the things that should be attended to, and understands the things that should not be attended to. Understanding the things that should be attended to, and understanding the things that should not be attended to, he does not attend to the things that should not be attended to, and he attends to the things that should be attended to. And what, bhikkhus, are the things that should not be attended to, which he does not attend to? When, bhikkhus, one attends to certain things, an unarisen sensual defilement arises, or an arisen sensual defilement grows; an unarisen defilement of becoming arises, or an arisen defilement of becoming grows; an unarisen defilement of ignorance arises, or an arisen defilement of ignorance grows— these are the things that should not be attended to, which he does not attend to. He attends. "And what, monks, are the things to be attended to, which he attends to? When, monks, attending to these things, an unarisen sensual defilement does not arise, or an arisen sensual defilement is abandoned; an unarisen defilement of becoming does not arise, or an arisen defilement of becoming is abandoned; an unarisen defilement of ignorance does not arise, or an arisen defilement of ignorance is abandoned – These are the things to be attended to, which he attends to." "By not attending to things not to be attended to, and by attending to things to be attended to, unarisen defilements do not arise, and arisen defilements are abandoned." 21. "He attends carefully: ‘This is suffering’; he attends carefully: ‘This is the origin of suffering’; he attends carefully: ‘This is the cessation of suffering’; he attends carefully: ‘This is the path leading to the cessation of suffering’. As he attends carefully in this way, three fetters are abandoned – identity view, doubt, and clinging to rules and rituals. These, monks, are called defilements to be abandoned by seeing." Defilements to be abandoned by restraint 22. "And what, monks, are the defilements to be abandoned by restraint? Here, monks, a monk, having reflected wisely, dwells restrained with the restraint of the eye faculty. If, monks, while dwelling unrestrained with the restraint of the eye faculty, defilements, vexation, and fever might arise for him, while dwelling restrained with the restraint of the eye faculty, those defilements, vexation, and fever do not arise for him. Having reflected wisely, he dwells restrained with the restraint of the ear faculty… (and so on)… He dwells restrained with the restraint of the nose faculty… (and so on)… He dwells restrained with the restraint of the tongue faculty… (and so on)… He dwells restrained with the restraint of the body faculty… (and so on)… He dwells restrained with the restraint of the mind faculty. If, monks, while dwelling unrestrained with the restraint of the mind faculty, defilements, vexation, and fever might arise for him, while dwelling restrained with the restraint of the mind faculty, those defilements, vexation, and fever do not arise for him." and fevers of distress do not arise. “Whatever defilements, vexations, and fevers of distress would arise for him, monks, if he lived unrestrained, for him, living restrained, those defilements, vexations, and fevers of distress do not arise. These, monks, are called defilements to be abandoned by restraint. Defilements to be abandoned by use 23. “And what, monks, are defilements to be abandoned by use? Here, monks, a bhikkhu, reflecting wisely, uses robes— ‘only for warding off cold, for warding off heat, for warding off the touch of gnats, mosquitoes, wind, sun, and creeping things, only for covering the private parts.’ “Reflecting wisely, he uses almsfood— ‘not for sport, not for indulgence, not for adornment, not for beautification, but only for the maintenance and sustenance of this body, for ending harm, for supporting the holy life, thinking: I will put an end to old feelings and will not give rise to new feelings, and there will be for me a blameless life and a comfortable dwelling.’ “Reflecting wisely, he uses lodging— ‘only for warding off cold, for warding off heat, for warding off the touch of gnats, mosquitoes, wind, sun, and creeping things, only for dispelling the dangers of the seasons and for the joy of seclusion.’ “Reflecting wisely, he uses medicinal requisites for the sick— ‘only for warding off arisen painful feelings, for the utmost freedom from affliction.’ “Whatever defilements, vexations, and fevers of distress would arise for him, monks, if he did not use them, for him, using them, those defilements, vexations, and fevers of distress do not arise. These, monks, are called defilements to be abandoned by use. Defilements to be abandoned by endurance 24. “And what, monks, are defilements to be abandoned by endurance? Here, monks, a bhikkhu, reflecting wisely, is able to endure— of heat, of hunger, of thirst. Of the touch of gadflies, mosquitoes, wind, sun, and creeping things, of ill-spoken, ill-arrived speech, of arisen bodily feelings, painful, sharp, severe, harsh, bitter, unpleasant, disagreeable, life-threatening— he is one who endures them. Monks, if, not enduring, defilements, vexations, and fevers would arise in him, by enduring, those defilements, vexations, and fevers do not arise. These, monks, are called defilements to be abandoned by endurance. Defilements to be abandoned by avoidance 25. And what, monks, are defilements to be abandoned by avoidance? Here, monks, a monk, reflecting wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorn patch, a pit, a precipice, a sewer, a cesspool. In such an improper seat he sits, in such an improper range he wanders, such evil friends he associates with, that wise fellow-brahmacārīs might suspect him of evil deeds. So he, reflecting wisely, avoids that improper seat,