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Majjhima Nikāya 19

Dvedhāvitakkasutta

Two Kinds of Thought · Translation: Bhikkhu Sujato, SuttaCentral

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whateverYaññadeva, monksbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, thustathā thustathā inclinationnati becomeshoti of the mindcetaso.
if thoughts of renunciationNekkhammavitakkañce, monksbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, has given uppahāsi sensual thoughtkāmavitakkaṁ, thought of renunciationnekkhammavitakkaṁ has made much ofbahulamakāsi, in thattassaṁ thattaṁ to thoughts of renunciationnekkhammavitakkāya mindcittaṁ inclinesnamati.
if thoughts of good willAbyāpādavitakkañce, monksbhikkhave …pe……pe…
if thoughts of harmlessnessavihiṁsāvitakkañce, monksbhikkhave, a mendicantbhikkhu frequently thinks aboutbahulamanuvitakketi considersanuvicāreti, has given uppahāsi thought of harmingvihiṁsāvitakkaṁ, thought of harmlessnessavihiṁsāvitakkaṁ has made much ofbahulamakāsi, thattassa thattaṁ to thoughts of harmlessnessavihiṁsāvitakkāya mindcittaṁ inclinesnamati.

just asSeyyathāpi, monksbhikkhave, of summergimhānaṁ in the lastpacchime monthmāse in all the cropssabbasassesu having been gathered within a villagegāmantasambhatesu a cowherdgopālako the cattlegāvo should take care ofrakkheyya, for himtassa while at the root of a treerukkhamūlagatassa orvā while in the openabbhokāsagatassa orvā only mindfulnesssatikaraṇīyameva there ishoti:
these‘etā cattle"gāvo’ti.
in the same wayEvamevaṁ indeedkho, monksbhikkhave, only mindfulnesssatikaraṇīyameva there wasahosi:
those‘ete things"dhammā’ti.

roused upĀraddhaṁ indeedkho furthermorepana myme, monksbhikkhave, energyvīriyaṁ wasahosi unflaggingasallīnaṁ, establishedupaṭṭhitā mindfulnesssati lucidasammuṭṭhā, tranquilpassaddho bodykāyo undisturbedasāraddho, immersedsamāhitaṁ mindcittaṁ unifiedekaggaṁ.

ISo indeedkho Iahaṁ, monksbhikkhave, quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillful qualitiesakusalehi from qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ enteredupasampajja remainedvihāsiṁ.

of placing the mind and keeping it connectedVitakkavicārānaṁ from stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja I remained.vihāsiṁ.

with the fading away of rapturePītiyā andca from dispassionvirāgā equanimousupekkhako andca I dwelledvihāsiṁ mindfulsato andca fully awaresampajāno, and blisssukhañca with the bodykāyena I experiencedpaṭisaṁvedesiṁ, whichyaṁ thattaṁ noble onesariyā declareācikkhanti equanimous‘upekkhako mindfulsatimā one dwells in blisssukhavihārī’ti, thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja I dwelledvihāsiṁ.

of pleasureSukhassa andca from giving uppahānā of paindukkhassa andca from giving uppahānā previouslypubbeva of happiness and sadnesssomanassadomanassānaṁ from disappearanceatthaṅgamā without pleasure or painadukkhamasukhaṁ pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja I remainedvihāsiṁ.

ISo thusevaṁ concentratedsamāhite in mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte toward knowledge of recollection of past livespubbenivāsānussatiñāṇāya mindcittaṁ I extendedabhininnāmesiṁ.
ISo many kinds ofanekavihitaṁ past livespubbenivāsaṁ I recollectanussarāmi. that isSeyyathidaṁ—ekampi birthjātiṁ ……pe… thusiti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ I recollectanussarāmi.

thisAyaṁ indeedkho to meme, O monksbhikkhave, of the nightrattiyā firstpaṭhame in the watchyāme firstpaṭhamā knowledgevijjā achievedadhigatā;
ignoranceavijjā banishedvihatā knowledgevijjā aroseuppannā; darknesstamo banishedvihato lightāloko aroseuppanno; asyathā thattaṁ of one who is diligentappamattassa of one who is keenātāpino of one who is resolutepahitattassa of one who is dwellingviharato.

ISo thusevaṁ composedsamāhite mindcitte purifiedparisuddhe cleansedpariyodāte free from blemishesanaṅgaṇe free from corruptionsvigatūpakkilese become softmudubhūte workablekammaniye steadyṭhite attained to imperturbabilityāneñjappatte of sentient beingssattānaṁ for knowledge of death and rebirthcutūpapātañāṇāya mindcittaṁ I directedabhininnāmesiṁ.
ISo with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte I seepassāmi passing awaycavamāne being rebornupapajjamāne …pe……pe… theseime indeedvata sirsbhonto beingssattā endowed with bodily misconductkāyaduccaritena endowedsamannāgatā …pe……pe… thusiti with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte I seepassāmi passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate, passing on according to their deedsyathākammūpage beingssatte I understandpajānāmi.

thisAyaṁ indeedkho to meme, monksbhikkhave, of the nightrattiyā middlemajjhime watchyāme seconddutiyā knowledgevijjā achievedadhigatā;
ignoranceavijjā banishedvihatā knowledgevijjā aroseuppannā; darknesstamo banishedvihato lightāloko aroseuppanno; asyathā thattaṁ diligentappamattassa keenātāpino resolutepahitattassa dwellingviharato.

heSo thusevaṁ composedsamāhite mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe free of corruptionsvigatūpakkilese softenedmudubhūte workablekammaniye steadyṭhite attained imperturbabilityāneñjappatte of defilementsāsavānaṁ for knowledge of endingkhayañāṇāya mindcittaṁ I directedabhininnāmesiṁ.
heSo this‘idaṁ is sufferingdukkhan’ti as it really isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ is the origin of sufferingdukkhasamudayo’ti as it really isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ is the cessation of sufferingdukkhanirodho’ti as it really isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ the practice leading to the cessation of sufferingdukkhanirodhagāminī practicepaṭipadā’ti as it really isyathābhūtaṁ I truly understoodabbhaññāsiṁ.

these‘Ime defilements, quotation markerāsavā’ti as it truly isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ origin of defilements, quotation markerāsavasamudayo’ti as it truly isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ cessation of defilements, quotation markerāsavanirodho’ti as it truly isyathābhūtaṁ I truly understoodabbhaññāsiṁ, this‘ayaṁ leading to the cessation of defilementsāsavanirodhagāminī practice, quotation markerpaṭipadā’ti as it truly isyathābhūtaṁ I truly understoodabbhaññāsiṁ.
of thatTassa myme thusevaṁ knowingjānato thusevaṁ seeingpassato from the defilement of sensuality tookāmāsavāpi mindcittaṁ was freedvimuccittha, from the defilement of existence toobhavāsavāpi mindcittaṁ was freedvimuccittha, from the defilement of ignorance tooavijjāsavāpi mindcittaṁ was freedvimuccittha, when freedvimuttasmiṁ it is freed, quotation markervimuttamiti knowledgeñāṇaṁ there wasahosi:
ended‘khīṇā birthjāti, livedvusitaṁ the spiritual lifebrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, there is nothing furthernāparaṁ for this place, quotation markeritthattāyā’ti I truly understoodabbhaññāsiṁ.

thisAyaṁ indeedkho to meme, monksbhikkhave, of the nightrattiyā lastpacchime watchyāme thirdtatiyā knowledgevijjā achievedadhigatā;
ignoranceavijjā banishedvihatā knowledgevijjā aroseuppannā; darknesstamo banishedvihato lightāloko aroseuppanno; asyathā thattaṁ of one diligentappamattassa keenātāpino resolutepahitattassa of one livingviharato.

just asSeyyathāpi, monksbhikkhave, in a forestaraññe in a wildernesspavane largemahantaṁ low-lyingninnaṁ marshpallalaṁ.
that very oneTamenaṁ a large herd of deermahāmigasaṅgho relying onupanissāya would livevihareyya.
of thatTassa some personkocideva a personpuriso would ariseuppajjeyya wanting harmanatthakāmo wanting injuryahitakāmo wanting to threatenayogakkhemakāmo.
heSo whatever of thatyvāssa pathmaggo safekhemo securesovatthiko leading to happinesspītigamanīyo thattaṁ pathmaggaṁ should close offpidaheyya, should openvivareyya wrong pathkummaggaṁ, should plantodaheyya a domesticated male deer decoyokacaraṁ, should stationṭhapeyya a domesticated female deer decoyokacārikaṁ.
thus indeedEvañhi thatso, monksbhikkhave, a large herd of deermahāmigasaṅgho after someaparena timesamayena ruin and disasteranayabyasanaṁ would fall intoāpajjeyya.
for that veryTasseva indeedkho butpana, monksbhikkhave, of a largemahato of a herd of deermigasaṅghassa some personkocideva a personpuriso would ariseuppajjeyya wanting goodatthakāmo wanting benefithitakāmo wanting safetyyogakkhemakāmo.
heSo whatever of thatyvāssa pathmaggo safekhemo securesovatthiko leading to happinesspītigamanīyo thattaṁ pathmaggaṁ should openvivareyya, should close offpidaheyya wrong pathkummaggaṁ, should removeūhaneyya domesticated male deer decoyokacaraṁ, should destroynāseyya domesticated female deer decoyokacārikaṁ.
thus indeedEvañhi thatso, monksbhikkhave, a large herd of deermahāmigasaṅgho after someaparena timesamayena growthvuddhiṁ increasevirūḷhiṁ maturityvepullaṁ would attaināpajjeyya.

simileUpamā indeedkho by meme thisayaṁ, monksbhikkhave, madekatā of the purposeatthassa for explainingviññāpanāya.
thisAyaṁ and herecevettha the meaningattho—
largemahantaṁ low-lyingninnaṁ marshpallalanti indeedkho, monksbhikkhave, of sensual pleasures thiskāmānametaṁ termadhivacanaṁ.
a large herd of deerMahāmigasaṅghoti indeedkho, monksbhikkhave, of sentient beings thissattānametaṁ termadhivacanaṁ.
personPuriso wanting harmanatthakāmo wanting injuryahitakāmo wanting insecurityayogakkhemakāmoti indeedkho, monksbhikkhave, of Māra thismārassetaṁ the wicked onepāpimato termadhivacanaṁ.
wrong pathKummaggoti indeedkho, monksbhikkhave, of the eightfold thisaṭṭhaṅgikassetaṁ of the wrong pathmicchāmaggassa termadhivacanaṁ, that isseyyathidaṁ—
wrong viewmicchādiṭṭhiyā wrong purposemicchāsaṅkappassa wrong speechmicchāvācāya wrong actionmicchākammantassa wrong livelihoodmicchāājīvassa wrong effortmicchāvāyāmassa wrong mindfulnessmicchāsatiyā wrong immersionmicchāsamādhissa.
domesticated male deerOkacaroti indeedkho, monksbhikkhave, of greed and relishing thisnandīrāgassetaṁ termadhivacanaṁ.
domesticated female deerOkacārikāti indeedkho, monksbhikkhave, of ignorance thisavijjāyetaṁ termadhivacanaṁ.
personPuriso wanting benefitatthakāmo wanting welfarehitakāmo wanting securityyogakkhemakāmoti indeedkho, monksbhikkhave, of the Tathāgata thistathāgatassetaṁ termadhivacanaṁ of the perfected onearahato of the fully awakened Buddhasammāsambuddhassa.
safeKhemo pathmaggo securesovatthiko leading to happinesspītigamanīyoti indeedkho, monksbhikkhave, of the noble thisariyassetaṁ of the eightfoldaṭṭhaṅgikassa of the pathmaggassa termadhivacanaṁ, that isseyyathidaṁ—
right viewsammādiṭṭhiyā right purposesammāsaṅkappassa right speechsammāvācāya right actionsammākammantassa right livelihoodsammāājīvassa right effortsammāvāyāmassa right mindfulnesssammāsatiyā right immersionsammāsamādhissa.

soIti indeedkho, mendicantsbhikkhave, opened upvivaṭo by memayā safekhemo pathmaggo securesovatthiko to happinesspītigamanīyo, closed offpihito wrong pathkummaggo, got rid ofūhato male decoyokacaro, got rid ofnāsitā female decoyokacārikā.

whatYaṁ, mendicantsbhikkhave, by the teachersatthārā to be donekaraṇīyaṁ for the disciplessāvakānaṁ who wants what benefitshitesinā with sympathyanukampakena sympathyanukampaṁ taken upupādāya, donekataṁ for youvo thattaṁ by memayā.
theseEtāni, mendicantsbhikkhave, roots of treesrukkhamūlāni, theseetāni empty hutssuññāgārāni; practice absorptionjhāyatha, mendicantsbhikkhave, do notmā be negligentpamādattha; do notmā laterpacchā regretfulvippaṭisārino you becameahuvattha. thisAyaṁ for youvo ouramhākaṁ instructionanusāsanī”ti.
this saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Blessed Onebhagavato speechbhāsitaṁ they approvedabhinandunti.
Discourse on Two Kinds of ThoughtDvedhāvitakkasuttaṁ completedniṭṭhitaṁ ninthnavamaṁ.

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