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Majjhima Nikāya 19

Dvedhāvitakkasutta

Two Kinds of Thought · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressedāmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti thosete mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:

formerly indeed“Pubbeva to meme, monksbhikkhave, from awakeningsambodhā unawakenedanabhisambuddhassa being intent on awakeningbodhisattasseva beingsato this occurredetadahosi:
why don't I‘yannūnāhaṁ in two waysdvidhā having madekatvā in two waysdvidhā having madekatvā thoughtsvitakke I might dwellvihareyyan’ti.
thatSo indeedkho Iahaṁ, monksbhikkhave, whichyo and thiscāyaṁ sensual thoughtkāmavitakko whichyo andca malicious thoughtbyāpādavitakko whichyo andca cruel thoughtvihiṁsāvitakko—
thisimaṁ oneekaṁ I made a classbhāgamakāsiṁ;
whichyo and thiscāyaṁ renunciation thoughtnekkhammavitakko whichyo andca good will thoughtabyāpādavitakko whichyo andca harmlessness thoughtavihiṁsāvitakko—
thisimaṁ seconddutiyaṁ I made a classbhāgamakāsiṁ.

of thatTassa to memayhaṁ, monksbhikkhave, thusevaṁ diligentappamattassa keenātāpino resolutepahitattassa meditatingviharato arisesuppajjati sensual thoughtkāmavitakko.
thatSo thusevaṁ I understandpajānāmi:
has arisen‘uppanno indeedkho in meme thisayaṁ sensual thoughtkāmavitakko.
itSo andca indeedkho to hurting myselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati, blocking wisdompaññānirodhiko on the side of distressvighātapakkhiko not leading to extinguishmentanibbānasaṁvattaniko’.
to hurting myself‘Attabyābādhāya it leadssaṁvattatī’tipi in meme, monksbhikkhave, reflectingpaṭisañcikkhato awayabbhatthaṁ it goesgacchati;
to hurting others‘parabyābādhāya it leadssaṁvattatī’tipi in meme, monksbhikkhave, reflectingpaṭisañcikkhato awayabbhatthaṁ it goesgacchati;
to hurting both‘ubhayabyābādhāya it leadssaṁvattatī’tipi in meme, monksbhikkhave, reflectingpaṭisañcikkhato awayabbhatthaṁ it goesgacchati;
blocking wisdom‘paññānirodhiko on the side of distressvighātapakkhiko not leading to extinguishmentanibbānasaṁvattaniko’tipi in meme, monksbhikkhave, reflectingpaṭisañcikkhato awayabbhatthaṁ it goesgacchati.
soSo indeedkho Iahaṁ, monksbhikkhave, whatever aroseuppannuppannaṁ sensual thoughtkāmavitakkaṁ gave uppajahameva dispelledvinodameva eliminatedbyantameva itnaṁ I madeakāsiṁ.

of thatTassa to memayhaṁ, monksbhikkhave, thusevaṁ for the diligent oneappamattassa ardentātāpino resolutepahitattassa meditatingviharato arisesuppajjati malicious thoughtbyāpādavitakko …pe……pe…
arisesuppajjati cruel thoughtvihiṁsāvitakko.
thatSo thusevaṁ I understandpajānāmi:
has arisen‘uppanno indeedkho in meme thisayaṁ cruel thoughtvihiṁsāvitakko.
itSo andca indeedkho to hurting oneselfattabyābādhāyapi leadssaṁvattati, to hurting othersparabyābādhāyapi leadssaṁvattati, to hurting bothubhayabyābādhāyapi leadssaṁvattati, blocking wisdompaññānirodhiko on the side of distressvighātapakkhiko not leading to extinguishmentanibbānasaṁvattaniko’.
to hurting oneself‘Attabyābādhāya it leads ... alsosaṁvattatī’tipi to meme, monksbhikkhave, reflectingpaṭisañcikkhato to destructionabbhatthaṁ goesgacchati;
to hurting others‘parabyābādhāya it leads ... alsosaṁvattatī’tipi to meme, monksbhikkhave, reflectingpaṭisañcikkhato to destructionabbhatthaṁ goesgacchati;
to hurting both‘ubhayabyābādhāya it leads ... alsosaṁvattatī’tipi to meme, monksbhikkhave, reflectingpaṭisañcikkhato to destructionabbhatthaṁ goesgacchati;
blocking wisdom‘paññānirodhiko on the side of distressvighātapakkhiko not leading to extinguishment ... alsoanibbānasaṁvattaniko’tipi to meme, monksbhikkhave, reflectingpaṭisañcikkhato to destructionabbhatthaṁ goesgacchati.
thatSo indeedkho Iahaṁ, monksbhikkhave, whatever aroseuppannuppannaṁ cruel thoughtvihiṁsāvitakkaṁ gave up justpajahameva dispelled justvinodameva eliminated justbyantameva itnaṁ madeakāsiṁ.

whatever indeedYaññadeva, O mendicantsbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, sotathā sotathā inclinationnati becomeshoti of the heartcetaso.
if indeed sensual thoughtKāmavitakkañce, O mendicantsbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, gave uppahāsi the thought of renunciationnekkhammavitakkaṁ, sensual thoughtkāmavitakkaṁ cultivated frequentlybahulamakāsi, of that onetassa thattaṁ to sensual thoughtkāmavitakkāya mindcittaṁ inclinesnamati.
if indeed malicious thoughtByāpādavitakkañce, O mendicantsbhikkhave …pe……pe…
if indeed cruel thoughtvihiṁsāvitakkañce, O mendicantsbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, gave uppahāsi the thought of non-crueltyavihiṁsāvitakkaṁ, cruel thoughtvihiṁsāvitakkaṁ cultivated frequentlybahulamakāsi, of that onetassa thattaṁ to cruel thoughtvihiṁsāvitakkāya mindcittaṁ inclinesnamati.

just asSeyyathāpi, monksbhikkhave, of the rainsvassānaṁ in the lastpacchime monthmāse in autumn timesaradasamaye when crops grow closelykiṭṭhasambādhe a cowherdgopālako the cattlegāvo should guardrakkheyya.
heSo thosetā cattlegāvo from heretato from theretato with a staffdaṇḍena should tapākoṭeyya should pokepaṭikoṭeyya should restrainsannirundheyya should checksannivāreyya.
thatTaṁ of whatkissa the causehetu?
he seesPassati forhi heso, monksbhikkhave, the cowherdgopālako because of thattatonidānaṁ executionvadhaṁ orvā imprisonmentbandhanaṁ orvā a finejāniṁ orvā condemnationgarahaṁ orvā.
in the same wayEvameva indeedkho Iahaṁ, monksbhikkhave, I sawaddasaṁ of unskillfulakusalānaṁ of qualitiesdhammānaṁ the drawbackādīnavaṁ sordidnessokāraṁ corruptionsaṅkilesaṁ, of skillfulkusalānaṁ of qualitiesdhammānaṁ in renunciationnekkhamme the benefitānisaṁsaṁ cleansing sidevodānapakkhaṁ.

of thatTassa to memayhaṁ, monksbhikkhave, thusevaṁ diligentappamattassa keenātāpino resolutepahitattassa meditatingviharato arisesuppajjati a thought of renunciationnekkhammavitakko.
ISo thusevaṁ I understandpajānāmi:
has arisen‘uppanno indeedkho in meme thisayaṁ thought of renunciationnekkhammavitakko.
itSo andca indeedkho to hurting myselfnevattabyābādhāya leadssaṁvattati, notna to hurting othersparabyābādhāya leadssaṁvattati, notna to hurting bothubhayabyābādhāya leadssaṁvattati, nourishing wisdompaññāvuddhiko on the side of freedom from distressavighātapakkhiko leading to extinguishmentnibbānasaṁvattaniko’.
if even at nightRattiñcepi thisnaṁ, monksbhikkhave, I were to keep on thinkinganuvitakkeyyaṁ consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
if even by dayDivasañcepi thisnaṁ, monksbhikkhave, I were to keep on thinkinganuvitakkeyyaṁ consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
if even night and dayRattindivañcepi thisnaṁ, monksbhikkhave, I were to keep on thinkinganuvitakkeyyaṁ consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
butApi andca indeedkho for meme for too longaticiraṁ thinkinganuvitakkayato consideringanuvicārayato bodykāyo would tirekilameyya.
when the bodyKāye is tiredkilante the mindcittaṁ would be stressedūhaññeyya.
when stressedŪhate in mindcitte farārā the mindcittaṁ from immersionsamādhimhāti.
soSo indeedkho Iahaṁ, monksbhikkhave, internallyajjhattameva the mindcittaṁ I stillsaṇṭhapemi settlesannisādemi unifyekodiṁ I makekaromi immersesamādahāmi.
whatTaṁ of whatkissa causehetu?
do not let‘Mā myme mindcittaṁ be stressedūhaññī’ti.

of thatTassa to memayhaṁ, monksbhikkhave, thusevaṁ diligentappamattassa keenātāpino resolutepahitattassa dwellingviharato arisesuppajjati thought of goodwillabyāpādavitakko ……pe…
arisesuppajjati thought of harmlessnessavihiṁsāvitakko.
ISo thusevaṁ I understandpajānāmi:
arisen‘uppanno indeedkho in meme thisayaṁ thought of harmlessnessavihiṁsāvitakko.
itSo andca indeedkho not to one's own harmnevattabyābādhāya leadssaṁvattati, notna to others' harmparabyābādhāya leadssaṁvattati, notna to both harmubhayabyābādhāya leadssaṁvattati, nourishing wisdompaññāvuddhiko on the side of freedom from distressavighātapakkhiko leading to Nibbananibbānasaṁvattaniko’.
if even at nightRattiñcepi itnaṁ, monksbhikkhave, I would keep thinkinganuvitakkeyyaṁ I would keep consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
if even by dayDivasañcepi itnaṁ, monksbhikkhave, I would keep thinkinganuvitakkeyyaṁ I would keep consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
if even night and dayRattindivañcepi itnaṁ, monksbhikkhave, I would keep thinkinganuvitakkeyyaṁ I would keep consideringanuvicāreyyaṁ, notneva from that causetatonidānaṁ dangerbhayaṁ I seesamanupassāmi.
stillApi andca indeedkho to meme too longaticiraṁ while thinkinganuvitakkayato while consideringanuvicārayato bodykāyo would tirekilameyya.
when the bodyKāye is tiredkilante mindcittaṁ would be stressedūhaññeyya.
when stressedŪhate mindcitte farārā mindcittaṁ from immersionsamādhimhāti.
ISo indeedkho Iahaṁ, monksbhikkhave, internallyajjhattameva mindcittaṁ I stillsaṇṭhapemi, I settlesannisādemi, unifiedekodiṁ I makekaromi I immersesamādahāmi.
thatTaṁ whatkissa reasonhetu?
do not‘Mā myme mindcittaṁ be stressedūhaññī’ti.

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