Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhante Suddhāso , Bhikkhu Sujato

Majjhima Nikāya 20 Middle Discourses 20

Vitakkasaṇṭhānasutta Stilling Thought How to Stop Thinking

Evaṁ me sutaṁ—Thus have I heard. Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was living at Sāvatthi, in Jeta’s grove, at Anāthapiṇḍika's park. On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the monks: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. “Monks!” ‘Bhikkhus.’“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable Sir,” those monks replied to the Buddha. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this.The Buddha said this:

“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni. “Monks, a monk who is committed to developing a heightened mind should regularly direct their mind in five ways. ‘Bhikkhus, when a bhikkhu is pursuing the Higher Mind, five signs can be given attention by him from time to time.“Mendicants, a mendicant committed to the higher mind should focus on five subjects from time to time.

Katamāni pañca? What five? What are the five?What five?

Idha, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. In this case, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion arise in a monk while they are directing their mind towards something, then that monk should redirect their mind to something that is connected with the wholesome. (i) ‘When, owing to some sign to which he is giving attention there arise in him evil, unprofitable thoughts connected with desire, with hate and with delusion, then some sign other than that sign and connected with what is profitable should be given attention by him.Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful.

Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When doing so, those evil, unwholesome thoughts are abandoned and come to an end. When he gives attention to some sign other than that sign and connected with what is profitable, then any evil unprofitable thoughts connected with desire, with hate and with delusion, are abandoned in him and subside.As they do so, those bad thoughts are given up and come to an end.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. With the abandoning of them his mind is settled in himself, quieted, brought to singleness and concentrated.Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya; Monks, just as a skillful carpenter or apprentice carpenter could replace a coarse peg with a fine peg, ‘Just as a skilled joiner or his apprentice might knock out, remove and extract a coarse peg by means of a fine one,It’s like a deft mason or their apprentice who’d knock out or extract a large peg with a finer peg.

evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. in the same way, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion arise in a monk while they are directing their mind towards something, then that monk should redirect their mind to something that is connected with the wholesome. so too, when, owing to some sign ...In the same way, a mendicant … should focus on some other basis of meditation connected with the skillful …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. his mind is settled in himself, quieted, brought to singleness and concentrated.

Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: Monks, if a monk does that, but evil, unwholesome thoughts connected with desire, aversion, and delusion still arise in them, then they should examine the drawbacks of those thoughts: (ii) ‘If, while he is giving attention to some sign other than that sign [first mentioned] and connected with what is profitable, there still arise in him evil, unprofitable thoughts connected with desire, with hate and with delusion, then the danger in those thoughts should be scrutinized by him thus:Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts:

‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. ‘These thoughts are unwholesome, these thoughts are blameworthy, these thoughts result in suffering.’ “These thoughts are such that they are unprofitable, that they are reprehensible, that they result in suffering.”‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’

Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When doing so, those evil, unwholesome thoughts are abandoned and come to an end. When he scrutinizes the danger in those thoughts then any evil unprofitable thoughts connected with desire, with hate and with delusion are abandoned in him and subside.As they do so, those bad thoughts are given up and come to an end.

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; Monks, just as a young and well-adorned woman or man would be irritated, ashamed, and disgusted if the corpse of a snake, dog, or human was draped around their neck, ‘Just as a woman—or a man—young, youthful and fond of ornaments would be horrified, humiliated and disgusted if a snake’s or a dog’s or a human being’s carcase, were hung round her neck,Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.

evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: in the same way, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion continue to arise in a monk when they redirect their mind, then they should examine the drawbacks of those thoughts: so too, if, while he is giving attention …In the same way, a mendicant … should examine the drawbacks of those thoughts …

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo. Monks, if a monk does that, but evil, unwholesome thoughts connected with desire, aversion, and delusion still arise in them, then they should not pay any attention to those thoughts. (iii) ‘If, when he is scrutinizing the danger in those thoughts, there still arise in him evil, unprofitable thoughts connected with desire, with hate and with delusion, then forgetting of those thoughts and non-attention to them should be tried.Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore them.

Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When doing so, those evil, unwholesome thoughts are abandoned and come to an end. When he tries forgetting those thoughts and non-attention to them then any evil unprofitable thoughts connected with desire, with hate and with delusion are abandoned in him and subside.As they do so, those bad thoughts are given up and come to an end.

Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa; Monks, just as a person with eyes who did not want to see something in their field of view ‘Just as a man with [good] eyes who did not want to see forms that had come within [the eyes’] range,Suppose there was a person with clear eyes, and some undesirable sights came into their range of vision.

so nimīleyya vā aññena vā apalokeyya; could close their eyes or look away, would either shut his eyes or look away, They’d just close their eyes or look away.

evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti. in the same way, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion continue to arise in a monk when they examine the drawbacks of those thoughts, then by doing this those thoughts are abandoned and come to an end. so too, if, when he scrutinizes … his mind is settled in himself, quieted, brought to singleness and concentrated. In the same way, a mendicant … those bad thoughts are given up and come to an end …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected.

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ. Monks, if a monk does that, but evil, unwholesome thoughts connected with desire, aversion, and delusion still arise in them, then they should direct the mind to stilling the production of those thoughts. (iv) ‘If, when he tries forgetting those thoughts and non-attention to them, there still arise in him evil unprofitable thoughts connected with desire, with hate and with delusion, then settling of thought-formations should be given attention by him with respect to these thoughts. Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of those thoughts.

Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When doing so, those evil, unwholesome thoughts are abandoned and come to an end. When he gives attention to settling thought-formations with respect to those thoughts any evil unprofitable thoughts connected with desire, with hate and with delusion are abandoned in him and subside. As they do so, those bad thoughts are given up and come to an end.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. With the abandoning of them his mind is settled in himself, quieted, brought to singleness and concentrated. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Seyyathāpi, bhikkhave, puriso sīghaṁ gaccheyya. Monks, just as a person who was moving quickly ‘Just as a man walking fast Suppose there was a person walking quickly.

Tassa evamassa: might think, might [consider]: They’d think:

‘kiṁ nu kho ahaṁ sīghaṁ gacchāmi? ‘Why am I walking quickly? “Why am I walking fast? ‘Why am I walking so quickly?

Yannūnāhaṁ saṇikaṁ gaccheyyan’ti. I could walk slowly.’ What if I walk slowly?”, [and] Why don’t I slow down?’

So saṇikaṁ gaccheyya. So they walk slowly. he walked slowly; So they’d slow down.

Tassa evamassa: Then they think, [and then] he [considered]: They’d think:

‘kiṁ nu kho ahaṁ saṇikaṁ gacchāmi? ‘Why am I walking slowly? “Why am I walking slowly? ‘Why am I walking slowly?

Yannūnāhaṁ tiṭṭheyyan’ti. I could stand still.’ What if I stand?”, [and] Why don’t I stand still?’

So tiṭṭheyya. So they stand still. he stood; So they’d stand still.

Tassa evamassa: Then they think, [and then] he [considered]: They’d think:

‘kiṁ nu kho ahaṁ ṭhito? ‘Why am I standing? “Why am I standing? ‘Why am I standing still?

Yannūnāhaṁ nisīdeyyan’ti. I could sit down.’ What if I sit?”, [and] Why don’t I sit down?’

So nisīdeyya. So they sit down. he sat; So they’d sit down.

Tassa evamassa: Then they think, [and then] he [considered]: They’d think:

‘kiṁ nu kho ahaṁ nisinno? ‘Why am I sitting? “Why am I sitting? ‘Why am I sitting?

Yannūnāhaṁ nipajjeyyan’ti. I could lie down.’ What if I lie down?” Why don’t I lie down?’

So nipajjeyya. So they lie down. [and] he lay down; So they’d lie down.

Evañhi so, bhikkhave, puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya. Monks, in this way that person gradually replaces coarse postures with more subtle ones. for by doing so he would substitute for each grosser mode of deportment one that was subtler; And so that person would shun successively coarser postures and adopt more subtle ones.

Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. in the same way, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion continue to arise in a monk when they pay no attention to those thoughts, then by doing this those thoughts are abandoned and come to an end. so too, if when he tries forgetting … his mind is settled in himself quieted, brought to singleness and concentrated. In the same way, a mendicant … those thoughts are given up and come to an end …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected.

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. Monks, if a monk does that, but evil, unwholesome thoughts connected with desire, aversion, and delusion still arise in them, (v) ‘If, while he is giving attention to settling of thought-formations with respect to those thoughts, there still arise in him evil unprofitable thoughts connected with desire, with hate and with delusion, Now, suppose that mendicant is focusing on stopping the formation of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up.

Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. then that monk should clench their teeth, press their tongue against the roof of their mouth, and mentally suppress, overpower, and immobilize the mind. then with his teeth clenched and his tongue pressed against the roof of his mouth he should beat down, constrain and crush mind with mind. With teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and crush mind with mind.

Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When doing so, those evil, unwholesome thoughts are abandoned and come to an end. When with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains and crushes mind with mind, then any evil unprofitable thoughts connected with desire, with hate and with delusion are abandoned in him and subside. As they do so, those bad thoughts are given up and come to an end.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. With the abandoning of them his mind is settled in himself, quieted, brought to singleness and concentrated. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Seyyathāpi, bhikkhave, balavā puriso dubbalataraṁ purisaṁ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; Monks, just as a strong person could grab a weaker person by the head, neck, or shoulders and suppress, overpower, and immobilize them, ‘Just as a strong man might seize a weaker one by the head or shoulders and beat him down, constrain and crush him, It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.

evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. in the same way, monks, if evil, unwholesome thoughts connected with desire, aversion, or delusion continue to arise in a monk when they still the production of those thoughts, so too, if, while he is giving attention to settling … In the same way, a mendicant …

Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. then that monk should clench their teeth, press their tongue against the roof of their mouth, and mentally suppress, overpower, and immobilize the mind. with teeth clenched and tongue pressed against the roof of the mouth, should squeeze, squash, and crush mind with mind.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. With the abandoning of them his mind is settled in himself, quieted, brought to singleness and concentrated. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Yato kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Monks, when evil, unwholesome thoughts connected with desire, aversion, or delusion arise in a monk while they are directing their mind towards something, then that monk redirects their mind to something that is connected with the wholesome, and those evil, unwholesome thoughts are abandoned and come to an end. ‘Bhikkhus, as soon as, after evil unprofitable thoughts connected with desire, with hate, and with delusion have arisen in a bhikkhu owing to some sign to which sign he was giving attention, any [such] evil unprofitable thoughts are abandoned in him and subside, when he gives attention to a sign other than that and connected with what is profitable, Now, take the mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other subject connected with the skillful …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. and so his mind is settled in himself, quieted, brought to singleness and concentrated—

Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When one also examines the drawbacks of those evil, unwholesome thoughts, then they are abandoned and come to an end. and [as soon as] any [further] evil unprofitable thoughts ... are abandoned in him and subside when he scrutinizes the danger in those thoughts, They examine the drawbacks of those thoughts …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. and so with the abandoning of them his mind is settled, quieted, brought to singleness and concentrated—

Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When one also does not pay any attention to those evil, unwholesome thoughts, then they are abandoned and come to an end. and [as soon as] any [further] evil unprofitable thoughts ... are abandoned in him and subside when he tries forgetting these thoughts and non-attention to them, They try to forget and ignore about those thoughts …

Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When one also stills the production of those evil, unwholesome thoughts, then they are abandoned and come to an end. and [as soon as] any [further] evil unprofitable thoughts ... are abandoned in him and subside when he gives attention to the settling of thought-formations with respect to those thoughts, They focus on stopping the formation of those thoughts …

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. and so with the abandoning of them his mind is settled, quieted, brought to singleness and concentrated—

Dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. When one clenches their teeth, presses their tongue against the roof of their mouth, and mentally suppresses, overpowers, and immobilize the minds, then those evil, unwholesome thoughts are abandoned and come to an end. and [as soon as] any [further] evil unprofitable thoughts ... are abandoned in him and subside when, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains and crushes mind with mind, With teeth clenched and tongue pressed against the roof of the mouth, they squeeze, squash, and crush mind with mind. When they succeed in each of these things, those bad thoughts are given up and come to an end.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Because they are abandoned, the mind becomes still, settled, unified, and collected. and so with the abandoning of them his mind is settled, quieted, brought to singleness and concentrated, Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Ayaṁ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Monks, this is called a monk that is in control of all the avenues of thought. then that bhikkhu is called a master of the courses of thought processes, This is called a mendicant who is a master of the ways of thought.

Yaṁ vitakkaṁ ākaṅkhissati taṁ vitakkaṁ vitakkessati, yaṁ vitakkaṁ nākaṅkhissati na taṁ vitakkaṁ vitakkessati. One will think whatever one wishes to think, and one will not think whatever one wishes to not think. he will think the thoughts that he wishes, and he will not think the thoughts that he does not wish. They will think what they want to think, and they won’t think what they don’t want to think.

Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Craving will be cut off, the shackles will be opened, and through a correct comprehension of conceit suffering will be put to an end.” He has severed craving, flung off the fetters, and rightly made an end of suffering with the penetration of conceit.’They’ve cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.”

Idamavoca bhagavā. This is what the Buddha said. That is what the Blessed One said. That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, those monks rejoiced in the Buddha’s statement. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Vitakkasaṇṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.

Sīhanādavaggo niṭṭhito dutiyo.

Tassuddānaṁ

Cūḷasīhanādalomahaṁsavaro,

Mahācūḷadukkhakkhandhaanumānikasuttaṁ;

Khilapatthamadhupiṇḍikadvidhāvitakka,

Pañcanimittakathā puna vaggo.

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