Majjhima Nikāya 19

Translators: sujato

Middle Discourses 19

Dvedhāvitakkasutta

Two Kinds of Thought

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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 mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:

‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.
‘Why don’t I meditate by continually dividing my thoughts into two classes?’

So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko—
So I assigned sensual, malicious, and cruel thoughts

imaṁ ekaṁ bhāgamakāsiṁ;
to one class.

yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko—
And I assigned thoughts of renunciation, good will, and harmlessness

imaṁ dutiyaṁ bhāgamakāsiṁ.
to the second class.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko.
Then, as I meditated—diligent, keen, and resolute—a sensual thought arose.

So evaṁ pajānāmi:
I understood:

‘uppanno kho me ayaṁ kāmavitakko.
‘This sensual thought has arisen in me.

So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.
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.’

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected that it leads to hurting myself, it went away.

‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected that it leads to hurting others, it went away.

‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected that it leads to hurting both, it went away.

‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.
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 kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
So I gave up, got rid of, and eliminated any sensual thoughts that arose.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe…
Then, as I meditated—diligent, keen, and resolute—a malicious thought arose …

uppajjati vihiṁsāvitakko.
a cruel thought arose.

So evaṁ pajānāmi:
I understood:

‘uppanno kho me ayaṁ vihiṁsāvitakko.
‘This cruel thought has arisen in me.

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected that it leads to hurting myself …

‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
hurting others …

‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
hurting both, it went away.

So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
So I gave up, got rid of, and eliminated any cruel thoughts that arose.

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.
Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination.

Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati.
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.

Byāpādavitakkañce, bhikkhave …pe…
If they often think about and consider malicious thoughts … their mind inclines to malicious thoughts.

vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati.
If they often think about and consider cruel thoughts … their mind inclines to cruel thoughts.

Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya.
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.

So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.
He’d tap and poke them with his staff on this side and that to keep them in check.

Taṁ kissa hetu?
Why is that?

Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā.
For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned.

Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
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.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko.
Then, as I meditated—diligent, keen, and resolute—a thought of renunciation arose.

So evaṁ pajānāmi:
I understood:

‘uppanno kho me ayaṁ nekkhammavitakko.
‘This thought of renunciation has arisen in me.

So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.
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.’

Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
If I were to keep on thinking and considering this all night …

Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
all day …

Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
all night and day, I see no danger that would come from that.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.
Still, thinking and considering for too long would tire my body.

Kāye kilante cittaṁ ūhaññeyya.
And when the body is tired, the mind is stressed.

Ūhate citte ārā cittaṁ samādhimhāti.
And when the mind is stressed, it’s far from immersion.

So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi.
So I stilled, settled, unified, and immersed my mind internally.

Taṁ kissa hetu?
Why is that?

‘Mā me cittaṁ ūhaññī’ti.
So that my mind would not be stressed.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe…
Then, as I meditated—diligent, keen, and resolute—a thought of good will arose …

uppajjati avihiṁsāvitakko.
a thought of harmlessness arose.

So evaṁ pajānāmi:
I understood:

‘uppanno kho me ayaṁ avihiṁsāvitakko.
‘This thought of harmlessness has arisen in me.

Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
If I were to keep on thinking and considering this all night …

Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
all day …

Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
all night and day, I see no danger that would come from that.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.
Still, thinking and considering for too long would tire my body.

Kāye kilante cittaṁ ūhaññeyya.
And when the body is tired, the mind is stressed.

Ūhate citte ārā cittaṁ samādhimhāti.
And when the mind is stressed, it’s far from immersion.

So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi.
So I stilled, settled, unified, and immersed my mind internally.

Taṁ kissa hetu?
Why is that?

‘Mā me cittaṁ ūhaññī’ti.
So that my mind would not be stressed.

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.
Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination.

Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati.
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.

Abyāpādavitakkañce, bhikkhave …pe…
If they often think about and consider thoughts of good will … their mind inclines to thoughts of good will.

avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati.
If they often think about and consider thoughts of harmlessness … their mind inclines to thoughts of harmlessness.

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:
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

‘etā gāvo’ti.
the cattle are there.

Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi:
In the same way I needed only to be mindful that

‘ete dhammā’ti.
those things were there.

Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.

So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
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.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja 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.

Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
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.

So anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
I recollected many kinds of past lives, with features and details.

Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;
This was the first knowledge, which I achieved in the first watch of the night.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.
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 are reborn according to their deeds.

Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā;
This was the second knowledge, which I achieved in the middle watch of the night.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
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.'

‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
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.'

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
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.’

Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā;
This was the third knowledge, which I achieved in the last watch of the night.

Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ.
Suppose that in a forested wilderness there was an expanse of low-lying marshes,

Tamenaṁ mahāmigasaṅgho upanissāya vihareyya.
and a large herd of deer lived nearby.

Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo.
Then along comes a person who wants to harm, injure, and threaten them.

So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ.
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

Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya.
so that, in due course, that herd of deer would fall to ruin and disaster.

Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.
Then along comes a person who wants to help keep the herd of deer safe.

So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ.
They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys

Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
so that, in due course, that herd of deer would grow, increase, and mature.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.

Ayaṁ cevettha attho—
And this is what it means.

mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ.
‘An expanse of low-lying marshes’ is a term for sensual pleasures.

Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ.
‘A large herd of deer’ is a term for sentient beings.

Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.
‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked.

Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ—
‘The wrong path’ is a term for the wrong eightfold path, that is,

micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.
‘A domesticated male deer’ is a term for greed and relishing.

Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ.
‘A domesticated female deer’ is a term for ignorance.

Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘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.

Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—
‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is:

sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.
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.

Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.

Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.
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.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ.