MN · mn19
Two Kinds of Thought
0.1Majjhima Nikāya 19
The Middle Length Discourses 19
0.2Dvedhāvitakkasutta
Two Kinds of Thought
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
1.3Tatra kho bhagavā bhikkhū āmantesi:
There the Bhagavā addressed the bhikkhus:
1.4“bhikkhavo”ti.
“Bhikkhus.”
1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Bhante,” those bhikkhus replied to the Bhagavā.
1.6Bhagavā etadavoca:
The Bhagavā said this:
2.1“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“Before my awakening, bhikkhus, when I was not yet fully awakened, while I was still a bodhisatta, this occurred to me:
2.2‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.
‘Why don’t I dwell having divided thoughts [vitakke] into two kinds?’
2.3So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko—
So, bhikkhus, whatever is a thought of sensuality [kāmavitakko], a thought of ill will [byāpādavitakko], or a thought of harming [vihiṁsāvitakko]—
2.4imaṁ ekaṁ bhāgamakāsiṁ;
I made that one part.
2.5yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko—
And whatever is a thought of renunciation [nekkhammavitakko], a thought of non-ill will [abyāpādavitakko], or a thought of non-harming [avihiṁsāvitakko]—
2.6imaṁ dutiyaṁ bhāgamakāsiṁ.
I made that the second part.
3.1Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko.
While I dwelt diligent, ardent, and resolute, bhikkhus, a thought of sensuality [kāmavitakko] arose in me.
3.2So evaṁ pajānāmi:
I understood it thus:
3.3‘uppanno kho me ayaṁ kāmavitakko.
‘This thought of sensuality [kāmavitakko] has arisen in me.
3.4So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.
And it leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs discernment [paññānirodhiko], sides with distress [vighātapakkhiko], and does not lead to nibbāna [anibbānasaṁvattaniko].’
3.5‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to my own affliction,’ it vanished.
3.6‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to others’ affliction,’ it vanished.
3.7‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to the affliction of both,’ it vanished.
3.8‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.
When I reflected, bhikkhus, ‘It obstructs discernment [paññānirodhiko], sides with distress [vighātapakkhiko], and does not lead to nibbāna [anibbānasaṁvattaniko],’ it vanished.
3.9So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
So, bhikkhus, whenever a thought of sensuality [kāmavitakkaṁ] arose, I abandoned it, dispelled it, and put an end to it.
4-5.1Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe…
While I dwelt diligent, ardent, and resolute, bhikkhus, a thought of ill will [byāpādavitakko] arose in me … a thought of harming [vihiṁsāvitakko] arose in me.
4-5.2uppajjati vihiṁsāvitakko.
A thought of harming [vihiṁsāvitakko] arose.
4-5.3So evaṁ pajānāmi:
I understood it thus:
4-5.4‘uppanno kho me ayaṁ vihiṁsāvitakko.
‘This thought of harming [vihiṁsāvitakko] has arisen in me.
4-5.5So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.
And it leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs discernment [paññānirodhiko], sides with distress [vighātapakkhiko], and does not lead to nibbāna [anibbānasaṁvattaniko].’
4-5.6‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to my own affliction,’ it vanished.
4-5.7‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to others’ affliction,’ it vanished.
4-5.8‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;
When I reflected, bhikkhus, ‘It leads to the affliction of both,’ it vanished.
4-5.9‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.
When I reflected, bhikkhus, ‘It obstructs discernment [paññānirodhiko], sides with distress [vighātapakkhiko], and does not lead to nibbāna [anibbānasaṁvattaniko],’ it vanished.
4-5.10So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
So, bhikkhus, whenever a thought of harming [vihiṁsāvitakkaṁ] arose, I abandoned it, dispelled it, and put an end to it.
6.1Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.
Whatever, bhikkhus, a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti], in that way the mind inclines.
6.2Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati.
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of sensuality [kāmavitakkaṁ], he has abandoned the thought of renunciation [nekkhammavitakkaṁ], made the thought of sensuality [kāmavitakkaṁ] frequent, and his mind [cittaṁ] inclines to a thought of sensuality [kāmavitakkāya].
6.3Byāpādavitakkañce, bhikkhave …pe…
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of ill will [byāpādavitakkaṁ] …
6.4vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati.
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of harming [vihiṁsāvitakkaṁ], he has abandoned the thought of non-harming [avihiṁsāvitakkaṁ], made the thought of harming [vihiṁsāvitakkaṁ] frequent, and his mind [cittaṁ] inclines to a thought of harming [vihiṁsāvitakkāya].
7.1Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya.
Suppose, bhikkhus, in the last month of the rains, in the autumn season, when the crops are thick in the fields, a cowherd were guarding cows.
7.2So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.
He would strike those cows here and there with a stick, check them, hold them back, and keep them away.
7.3Taṁ kissa hetu?
Why is that?
7.4Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā.
Because that cowherd sees that from that there could come a beating, imprisonment, a fine, or blame.
7.5Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
In the same way, bhikkhus, I saw the drawback, the degradation, and the defilement in unwholesome dhammas, and the benefit in renunciation, the side of cleansing, in wholesome dhammas.
8.1Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko.
While I dwelt diligent, ardent, and resolute, bhikkhus, a thought of renunciation [nekkhammavitakko] arose in me.
8.2So evaṁ pajānāmi:
I understood it thus:
8.3‘uppanno kho me ayaṁ nekkhammavitakko.
‘This thought of renunciation [nekkhammavitakko] has arisen in me.
8.4So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.
And it does not lead to my own affliction, nor to others’ affliction, nor to the affliction of both; it promotes discernment [paññāvuddhiko], sides with non-distress [avighātapakkhiko], and leads to nibbāna [nibbānasaṁvattaniko].’
8.5Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by night, bhikkhus, I see no danger from that.
8.6Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by day, bhikkhus, I see no danger from that.
8.7Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by night and day, bhikkhus, I see no danger from that.
8.8Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.
But if I were to keep thinking [anuvitakkayato] and examining [anuvicārayato] too long, my body might become tired.
8.9Kāye kilante cittaṁ ūhaññeyya.
When the body is tired, the mind [cittaṁ] becomes strained.
8.10Ūhate citte ārā cittaṁ samādhimhāti.
When the mind [citta] is strained, it is far from samādhi.
8.11So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi.
So, bhikkhus, I steady the mind [cittaṁ] inwardly, settle it, make it unified [ekodiṁ], and place it in samādhi.
8.12Taṁ kissa hetu?
Why is that?
8.13‘Mā me cittaṁ ūhaññī’ti.
‘So that my mind [cittaṁ] may not become strained.’
9-10.1Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe…
While I dwelt diligent, ardent, and resolute, bhikkhus, a thought of non-ill will [abyāpādavitakko] arose in me … a thought of non-harming [avihiṁsāvitakko] arose in me.
9-10.2uppajjati avihiṁsāvitakko.
A thought of non-harming [avihiṁsāvitakko] arose.
9-10.3So evaṁ pajānāmi:
I understood it thus:
9-10.4‘uppanno kho me ayaṁ avihiṁsāvitakko.
‘This thought of non-harming [avihiṁsāvitakko] has arisen in me.
9-10.5So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.
And it does not lead to my own affliction, nor to others’ affliction, nor to the affliction of both; it promotes discernment [paññāvuddhiko], sides with non-distress [avighātapakkhiko], and leads to nibbāna [nibbānasaṁvattaniko].’
9-10.6Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by night, bhikkhus, I see no danger from that.
9-10.7Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by day, bhikkhus, I see no danger from that.
9-10.8Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.
Even if I were to keep thinking [anuvitakkeyyaṁ] and examining [anuvicāreyyaṁ] it by night and day, bhikkhus, I see no danger from that.
9-10.9Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.
But if I were to keep thinking [anuvitakkayato] and examining [anuvicārayato] too long, my body might become tired.
9-10.10Kāye kilante cittaṁ ūhaññeyya.
When the body is tired, the mind [cittaṁ] becomes strained.
9-10.11Ūhate citte ārā cittaṁ samādhimhāti.
When the mind [citta] is strained, it is far from samādhi.
9-10.12So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi.
So, bhikkhus, I steady the mind [cittaṁ] inwardly, settle it, make it unified [ekodiṁ], and place it in samādhi.
9-10.13Taṁ kissa hetu?
Why is that?
9-10.14‘Mā me cittaṁ ūhaññī’ti.
‘So that my mind [cittaṁ] may not become strained.’
11.1Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.
Whatever, bhikkhus, a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti], in that way the mind inclines.
11.2Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati.
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of renunciation [nekkhammavitakkaṁ], he has abandoned the thought of sensuality [kāmavitakkaṁ], made the thought of renunciation [nekkhammavitakkaṁ] frequent, and his mind [cittaṁ] inclines to a thought of renunciation [nekkhammavitakkāya].
11.3Abyāpādavitakkañce, bhikkhave …pe…
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of non-ill will [abyāpādavitakkaṁ] …
11.4avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati.
If a bhikkhu frequently thinks [bahulamanuvitakketi] and examines [anuvicāreti] a thought of non-harming [avihiṁsāvitakkaṁ], he has abandoned the thought of harming [vihiṁsāvitakkaṁ], made the thought of non-harming [avihiṁsāvitakkaṁ] frequent, and his mind [cittaṁ] inclines to a thought of non-harming [avihiṁsāvitakkāya].
12.1Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:
Suppose, bhikkhus, in the last month of the hot season, when all the crops have been gathered and stored near the village, a cowherd were guarding cows. Whether at the foot of a tree or out in the open, he would simply need to keep in mind:
12.2‘etā gāvo’ti.
‘Those are the cows.’
12.3Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi:
In the same way, bhikkhus, all that I had to keep in mind was:
12.4‘ete dhammā’ti.
‘These are the dhammas.’
13.1Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
But my energy was aroused and unflagging, sati was established and not forgotten, my body was tranquil and unagitated, my mind [cittaṁ] endowed with samādhi [samāhitaṁ], gathered [ekaggaṁ].
14.1So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
Quite secluded from sensual pleasures, secluded from unwholesome dhammas, I entered and dwelt in the first jhāna, with thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].
15.1Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.
With the settling of thought and examination [vitakkavicārānaṁ vūpasamā], I entered and dwelt in the second jhāna, with internal confidence, unified [ekodibhāvaṁ] mind, without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi [samādhijaṁ].
16.1Pītiyā 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 of pīti, I dwelt in equanimity [upekkhā], with sati and with full awareness [sampajāno], and I felt sukha with the body. I entered and dwelt in the third jhāna, of which the noble ones say: ‘One who is equanimous [upekkhako], with sati [satimā], dwells in sukha.’
17.1Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the giving up of sukha and the giving up of dukkha, and with the earlier disappearance of joy and grief, I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant, purified by equanimity and sati [upekkhāsatipārisuddhiṁ].
18.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
When the mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and imperturbable, I inclined it to the knowledge of recollecting former lives.
18.2So anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
I recollect my manifold former lives, that is: one birth … Thus, with features and details, I recollect my manifold former lives.
19.1Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;
This, bhikkhus, was the first true knowledge attained by me in the first watch of the night.
19.2avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens for one dwelling diligent, ardent, and resolute.
20.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
When the mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and imperturbable, I inclined it to the knowledge of the passing away and reappearance of beings.
20.2So 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 the divine eye, purified and surpassing the human, I see beings passing away and reappearing … ‘These worthy beings were engaged in bodily misconduct …’ Thus with the divine eye, purified and surpassing the human, I see beings passing away and reappearing, inferior and superior, beautiful and ugly, in a good destination and a bad destination; I understand beings as going according to their kamma.
21.1Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā;
This, bhikkhus, was the second true knowledge attained by me in the middle watch of the night.
21.2avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens for one dwelling diligent, ardent, and resolute.
22.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
When the mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and imperturbable, I inclined it to the knowledge of the ending of the āsavas.
22.2So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I directly knew as it truly is: ‘This is dukkha.’ I directly knew as it truly is: ‘This is the arising of dukkha.’ I directly knew as it truly is: ‘This is the cessation of dukkha.’ I directly knew as it truly is: ‘This is the way of practice leading to the cessation of dukkha.’
23.1‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I directly knew as it truly is: ‘These are the āsavas.’ I directly knew as it truly is: ‘This is the arising of the āsavas.’ I directly knew as it truly is: ‘This is the cessation of the āsavas.’ I directly knew as it truly is: ‘This is the way of practice leading to the cessation of the āsavas.’
23.2Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:
For me, knowing and seeing thus, the mind [cittaṁ] was liberated from the āsava of sensuality [kāmāsavā], from the āsava of bhava [bhavāsavā], and from the āsava of blindness [avijjāsavā]. When it was liberated, there was the knowledge: ‘It is liberated.’
23.3‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I directly knew: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’
24.1Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā;
This, bhikkhus, was the third true knowledge attained by me in the last watch of the night.
24.2avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens for one dwelling diligent, ardent, and resolute.
25.1Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ.
Suppose, bhikkhus, in a forest wilderness there were a great low-lying marsh.
25.2Tamenaṁ mahāmigasaṅgho upanissāya vihareyya.
A large herd of deer might live depending on it.
25.3Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo.
Then some person might appear who wanted their harm, wanted their hurt, wanted their insecurity from bondage.
25.4So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ.
He would block the path that was safe, auspicious, and led to happiness; he would open a wrong path, set a bait, and post a decoy.
25.5Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya.
In that way, bhikkhus, after some time that large herd of deer would come to ruin and disaster.
25.6Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.
But then another person might appear for the welfare of that very large herd of deer, wanting their benefit, wanting their good, wanting their security from bondage.
25.7So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ.
He would open the path that was safe, auspicious, and led to happiness; he would block the wrong path, remove the bait, and destroy the decoy.
25.8Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
In that way, bhikkhus, after some time that large herd of deer would come to growth, increase, and abundance.
26.1Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.
This simile, bhikkhus, has been made by me in order to make the meaning understood.
26.2Ayaṁ cevettha attho—
And this is the meaning here:
26.3mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ.
‘A great low-lying marsh,’ bhikkhus, is a designation for sensual pleasures.
26.4Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ.
‘A large herd of deer,’ bhikkhus, is a designation for beings.
26.5Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.
‘A person who wants harm, wants hurt, wants insecurity from bondage,’ bhikkhus, is a designation for Māra the Evil One.
26.6Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ—
‘A wrong path,’ bhikkhus, is a designation for this wrong eightfold path, that is:
26.7micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.
wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong sati, wrong samādhi.
26.8Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.
‘Bait,’ bhikkhus, is a designation for delight and lust.
26.9Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ.
‘Decoy,’ bhikkhus, is a designation for blindness [avijjā].
26.10Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘A person who wants benefit, wants good, wants security from bondage,’ bhikkhus, is a designation for the Tathāgata, the arahant, the perfectly awakened one.
26.11Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—
‘The safe path, the auspicious path, the path leading to happiness,’ bhikkhus, is a designation for this noble eightfold path, that is:
26.12sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.
right view, right intention, right speech, right action, right livelihood, right effort, right sati, right samādhi.
26.13Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.
So, bhikkhus, the safe path, the auspicious path leading to happiness, has been opened by me; the wrong path has been closed off; the bait has been removed; the decoy has been destroyed.
27.1Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
What should be done by a teacher for disciples, out of compassion, seeking their welfare and taking pity on them—that has been done for you by me.
27.2Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.
These are the roots of trees, bhikkhus; these are empty huts. Meditate [jhāyatha], bhikkhus; do not be negligent; do not later be remorseful. This is our instruction to you.”
27.3Idamavoca bhagavā.
This is what the Bhagavā said.
27.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus rejoiced in what the Bhagavā had said.
27.5Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ.
The ninth: Two Kinds of Thought is finished.