‹ Library

Majjhima Nikāya 20

Vitakkasaṇṭhānasutta

How to Stop Thinking · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monasteryārāme.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressedāmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti theyte the mendicantsbhikkhū to the Blessed Onebhagavato repliedpaccassosuṁ.
the Blessed OneBhagavā said thisetadavoca:

committed to the higher mind“Adhicittamanuyuttena, mendicantsbhikkhave, by a mendicantbhikkhunā fivepañca subjectsnimittāni from time to timekālena timekālaṁ attentionmanasi should focus onkātabbāni.
whatKatamāni fivepañca?

hereIdha, monksbhikkhave, for a monkbhikkhuno whichyaṁ subjectnimittaṁ owing toāgamma whichyaṁ subjectnimittaṁ attending tomanasikaroto ariseuppajjanti badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire alsochandūpasaṁhitāpi connected with hate alsodosūpasaṁhitāpi connected with delusion alsomohūpasaṁhitāpi, by thattena, monksbhikkhave, by a monkbhikkhunā from thattamhā subjectnimittā anotheraññaṁ subjectnimittaṁ attentionmanasi should be madekātabbaṁ connected with the skillfulkusalūpasaṁhitaṁ.
for himTassa from thattamhā subjectnimittā anotheraññaṁ subjectnimittaṁ attending tomanasikaroto connected with the skillfulkusalūpasaṁhitaṁ whichye badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire alsochandūpasaṁhitāpi connected with hate alsodosūpasaṁhitāpi connected with delusion alsomohūpasaṁhitāpi thosete are given uppahīyanti theyte to an endabbhatthaṁ comegacchanti.
for themTesaṁ because of the giving uppahānā internally indeedajjhattameva mindcittaṁ becomes stilledsantiṭṭhati settlessannisīdati unifiedekodi becomeshoti becomes immersed in samādhisamādhiyati.
just asSeyyathāpi, monksbhikkhave, a deftdakkho masonpalagaṇḍo orvā a mason's apprenticepalagaṇḍantevāsī orvā with a finesukhumāya pegāṇiyā a largeoḷārikaṁ pegāṇiṁ would knock outabhinihaneyya would extractabhinīhareyya would turn outabhinivatteyya;
just soevameva indeedkho, monksbhikkhave, for a monkbhikkhuno whichyaṁ subjectnimittaṁ owing toāgamma whichyaṁ subjectnimittaṁ attending tomanasikaroto ariseuppajjanti badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire alsochandūpasaṁhitāpi connected with hate alsodosūpasaṁhitāpi connected with delusion alsomohūpasaṁhitāpi, by thattena, monksbhikkhave, by a monkbhikkhunā from thattamhā subjectnimittā anotheraññaṁ subjectnimittaṁ attentionmanasi should be madekātabbaṁ connected with the skillfulkusalūpasaṁhitaṁ.

for himTassa from thattamhā signnimittā anotheraññaṁ signnimittaṁ attending tomanasikaroto connected with what is wholesomekusalūpasaṁhitaṁ whichye evilpāpakā unwholesomeakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hatred toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi theyte are abandonedpahīyanti theyte to destructionabbhatthaṁ gogacchanti.
from their abandoningTesaṁ abandoningpahānā internally itselfajjhattameva mindcittaṁ stands firmsantiṭṭhati settles downsannisīdati unifiedekodi becomeshoti becomes concentratedsamādhiyati.

for himTassa ifce, monksbhikkhave, for the monkbhikkhuno from thattamhā from the signnimittā anotheraññaṁ signnimittaṁ while attending tomanasikaroto connected with the skillfulkusalūpasaṁhitaṁ they keep arising indeeduppajjanteva badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi, by himtena, monksbhikkhave, by the monkbhikkhunā of thosetesaṁ of thoughtsvitakkānaṁ the drawbackādīnavo should be examinedupaparikkhitabbo:
indeed these‘itipime thoughtsvitakkā unskillfulakusalā, indeed theseitipime thoughtsvitakkā blameworthysāvajjā, indeed theseitipime thoughtsvitakkā resulting in sufferingdukkhavipākā’ti.
for himTassa of thosetesaṁ of thoughtsvitakkānaṁ the drawbackādīnavaṁ while examiningupaparikkhato thoseye badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi thosete are given uppahīyanti thosete to an endabbhatthaṁ they gogacchanti.
from their abandoningTesaṁ from the abandoningpahānā internally justajjhattameva the mindcittaṁ becomes stilledsantiṭṭhati settlessannisīdati unifiedekodi becomeshoti becomes immersed in samādhisamādhiyati.
just asSeyyathāpi, monksbhikkhave, a womanitthī orvā a manpuriso orvā youngdaharo youthfulyuvā fond of adornmentsmaṇḍanakajātiko with the carcass of a snakeahikuṇapena orvā with the carcass of a dogkukkurakuṇapena orvā with the carcass of a humanmanussakuṇapena orvā around the neckkaṇṭhe hungāsattena would be horrifiedaṭṭiyeyya would be repelledharāyeyya would be disgustedjiguccheyya;

just soevameva indeedkho, monksbhikkhave, of himtassa ifce of the monkbhikkhuno from that tootamhāpi from the signnimittā anotheraññaṁ signnimittaṁ while attending tomanasikaroto connected with what is wholesomekusalūpasaṁhitaṁ there arise justuppajjanteva badpāpakā unwholesomeakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with aversion toodosūpasaṁhitāpi connected with delusion too,mohūpasaṁhitāpi, then,tena, monksbhikkhave, by the monkbhikkhunā of thosetesaṁ of thoughtsvitakkānaṁ the drawbackādīnavo should be examined:upaparikkhitabbo:
these too‘itipime thoughtsvitakkā are unwholesome,akusalā, these tooitipime thoughtsvitakkā are blameworthy,sāvajjā, these tooitipime thoughtsvitakkā result in suffering'.dukkhavipākā’ti.
For himTassa of thosetesaṁ of thoughtsvitakkānaṁ the drawbackādīnavaṁ while examiningupaparikkhato whateverye badpāpakā unwholesomeakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with aversion toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi theyte are abandonedpahīyanti theyte to a stopabbhatthaṁ they go.gacchanti.
From the abandoning of thoseTesaṁ from abandoningpahānā inwardly justajjhattameva the mindcittaṁ becomes steadysantiṭṭhati settles downsannisīdati unifiedekodi it becomeshoti it becomes concentrated.samādhiyati.

for himTassa ifce, monksbhikkhave, for the monkbhikkhuno of those tootesampi of thoughtsvitakkānaṁ drawbackādīnavaṁ examiningupaparikkhato keep arising indeeduppajjanteva badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi, by himtena, monksbhikkhave, by the monkbhikkhunā of thosetesaṁ of thoughtsvitakkānaṁ non-attention, non-engagementasatiamanasikāro should be appliedāpajjitabbo.
for himTassa of thosetesaṁ of thoughtsvitakkānaṁ non-attention, non-engagementasatiamanasikāraṁ applyingāpajjato whichye badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi theyte are given uppahīyanti theyte to destructionabbhatthaṁ gogacchanti.
from their giving upTesaṁ from giving uppahānā internally indeedajjhattameva mindcittaṁ becomes stilledsantiṭṭhati settlessannisīdati unifiedekodi becomeshoti becomes concentratedsamādhiyati.
just asSeyyathāpi, monksbhikkhave, with eyescakkhumā personpuriso come into rangeāpāthagatānaṁ of formsrūpānaṁ desiring not to seeadassanakāmo might beassa;
heso would close his eyesnimīleyya orvā with anotheraññena orvā would look awayapalokeyya;
exactly soevameva indeedkho, monksbhikkhave, for himtassa ifce for the monkbhikkhuno of those tootesampi of thoughtsvitakkānaṁ drawbackādīnavaṁ examiningupaparikkhato keep arising indeeduppajjanteva badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi, theyte are given uppahīyanti theyte to destructionabbhatthaṁ gogacchanti.
from their giving upTesaṁ from giving uppahānā internally indeedajjhattameva mindcittaṁ becomes stilledsantiṭṭhati settlessannisīdati unifiedekodi becomeshoti becomes concentratedsamādhiyati.

to himTassa ifce, monksbhikkhave, to a mendicantbhikkhuno those tootesampi of thoughtsvitakkānaṁ non-attention and non-attendingasatiamanasikāraṁ practicingāpajjato they keep arisinguppajjanteva badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi, by thattena, monksbhikkhave, by the mendicantbhikkhunā of thosetesaṁ of thoughtsvitakkānaṁ the stilling of thought-formationsvitakkasaṅkhārasaṇṭhānaṁ should be attended tomanasikātabbaṁ.
to himTassa of thosetesaṁ of thoughtsvitakkānaṁ the stilling of thought-formationsvitakkasaṅkhārasaṇṭhānaṁ attending tomanasikaroto whichye badpāpakā unskillfulakusalā thoughtsvitakkā connected with desire toochandūpasaṁhitāpi connected with hate toodosūpasaṁhitāpi connected with delusion toomohūpasaṁhitāpi theyte are given uppahīyanti theyte to destructionabbhatthaṁ gogacchanti.
from the abandoning of thoseTesaṁ from abandoningpahānā internallyajjhattameva mindcittaṁ becomes stillsantiṭṭhati settles downsannisīdati unifiedekodi becomeshoti becomes immersedsamādhiyati.
just asSeyyathāpi, monksbhikkhave, a personpuriso quicklysīghaṁ might walkgaccheyya.
to himTassa it might be thusevamassa:
what‘kiṁ nownu indeedkho Iahaṁ quicklysīghaṁ am I walkinggacchāmi?
why don't IYannūnāhaṁ slowlysaṇikaṁ walkgaccheyyan’ti.
heSo slowlysaṇikaṁ might walkgaccheyya.
to himTassa it might be thusevamassa:
what‘kiṁ nownu indeedkho Iahaṁ slowlysaṇikaṁ am I walkinggacchāmi?
why don't IYannūnāhaṁ stand stilltiṭṭheyyan’ti.
heSo might stand stilltiṭṭheyya.
to himTassa it might be thusevamassa:
what‘kiṁ nownu indeedkho Iahaṁ standingṭhito?
why don't IYannūnāhaṁ sit downnisīdeyyan’ti.
heSo might sit downnisīdeyya.
to himTassa it might be thusevamassa:
what‘kiṁ nownu indeedkho Iahaṁ sittingnisinno?
why don't IYannūnāhaṁ lie downnipajjeyyan’ti.

Page 1 of 2  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version