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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:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

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.

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Why don’t I meditate by continually dividing my thoughts into two classes?’ So I assigned sensual, malicious, and cruel thoughts to one class. And I assigned thoughts of renunciation, good will, and harmlessness to the second class.

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.

Then, as I meditated—diligent, keen, and resolute—a sensual thought arose. I understood: ‘This sensual thought has arisen in me. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.’ When I reflected that it leads to hurting myself, it went away. When I reflected that it leads to hurting others, it went away. When I reflected that it leads to hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. So I gave up, dispelled, and eliminated any sensual thoughts that arose.

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.

Then, as I meditated—diligent, keen, and resolute—a malicious thought arose … a cruel thought arose. I understood: ‘This cruel thought has arisen in me. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.’ When I reflected that it leads to hurting myself … hurting others … hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. So I gave up, dispelled, and eliminated any cruel thoughts that arose.

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.

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

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.

Suppose it’s the last month of the rainy season, in autumn, when the crops grow closely together, and a cowherd must take care of the cattle. He’d tap and poke them with his staff on this side and that to keep them in check. Why is that? For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned. In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

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.

Then, as I meditated—diligent, keen, and resolute—a thought of renunciation arose. I understood: ‘This thought of renunciation has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally. Why is that? So that my mind would not be stressed.

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.

Then, as I meditated—diligent, keen, and resolute—a thought of good will arose … a thought of harmlessness arose. I understood: ‘This thought of harmlessness has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally. Why is that? So that my mind would not be stressed.

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