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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.

Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation. If they often think about and consider thoughts of good will … their mind inclines to thoughts of good will. If they often think about and consider thoughts of harmlessness … their mind inclines to thoughts of harmlessness.

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.

Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that the cattle are there. In the same way I needed only to be mindful that those things were there.

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

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi.

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.

Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

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.

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

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.

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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.

With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

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.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives, with features and details.

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.

This was the first knowledge, which I achieved in the first watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

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.

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.

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.

This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

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.

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

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.

I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

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.

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

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.

Suppose that in a forested wilderness there was an expanse of low-lying marshes, and a large herd of deer lived nearby. Then along comes a person who wants to harm, injure, and threaten them. They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys so that, in due course, that herd of deer would fall to ruin and disaster. Then along comes a person who wants to help keep the herd of deer safe. They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys so that, in due course, that herd of deer would grow, increase, and mature.

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.

I’ve made up this simile to make a point. And this is what it means. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘A large herd of deer’ is a term for sentient beings. ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. ‘The wrong path’ is a term for the wrong eightfold path, that is, wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. ‘A domesticated male deer’ is a term for greed and relishing. ‘A domesticated female deer’ is a term for ignorance. ‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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.

So, mendicants, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys.

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.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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