MN · mn20
The Settling of Thoughts [Vitakkasaṇṭhāna]
0.1Majjhima Nikāya 20
The Middle Length Discourses 20
0.2Vitakkasaṇṭhānasutta
The Settling of Thoughts [Vitakkasaṇṭhāna]
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“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni.
“Bhikkhus, a bhikkhu engaged in the higher mind [adhicitta] should from time to time bring five nimittas to mind.
2.2Katamāni pañca?
Which five?
3.1Idha, 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.
Here, bhikkhus, when, because of some nimitta, as a bhikkhu attends to some nimitta, bad unskillful thoughts [vitakkā] arise — thoughts [vitakkā] connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should attend to another nimitta, connected with what is skillful.
3.2Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he attends to another nimitta, connected with what is skillful, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
3.3Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
3.4Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya;
Suppose, bhikkhus, a skilled carpenter or a carpenter’s apprentice were to hammer out, draw out, and dislodge a coarse peg with a fine peg;
3.5evameva 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.
even so, bhikkhus, when, because of some nimitta, as a bhikkhu attends to some nimitta, bad unskillful thoughts [vitakkā] arise — thoughts [vitakkā] connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should attend to another nimitta, connected with what is skillful.
3.6Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he attends to another nimitta, connected with what is skillful, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
3.7Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
4.1Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:
But if, bhikkhus, while that bhikkhu is attending to another nimitta, connected with what is skillful, there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should examine the drawbacks of those thoughts [vitakkā]:
4.2‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti.
‘These thoughts [vitakkā] are unskillful, these thoughts [vitakkā] are blameworthy, these thoughts [vitakkā] have dukkha as their result.’
4.3Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he examines the drawbacks of those thoughts [vitakkā], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
4.4Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
4.5Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya;
Suppose, bhikkhus, a woman or a man, young, youthful, and fond of adornment, had the carcass of a snake, or the carcass of a dog, or the carcass of a human being hung around the neck: they would be appalled, ashamed, and disgusted;
4.6evameva 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:
even so, bhikkhus, if, while that bhikkhu is attending to another nimitta, connected with what is skillful, there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should examine the drawbacks of those thoughts [vitakkā]:
4.7‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti.
‘These thoughts [vitakkā] are unskillful, these thoughts [vitakkā] are blameworthy, these thoughts [vitakkā] have dukkha as their result.’
4.8Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he examines the drawbacks of those thoughts [vitakkā], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
4.9Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
5.1Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo.
But if, bhikkhus, while that bhikkhu is examining the drawbacks even of those thoughts [vitakkā], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should resort to not paying attention to those thoughts [vitakkā].
5.2Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he resorts to not paying attention to those thoughts [vitakkā], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
5.3Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
5.4Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa;
Suppose, bhikkhus, a person with good eyesight wanted not to see forms that had come within range;
5.5so nimīleyya vā aññena vā apalokeyya;
he would close his eyes or look away elsewhere;
5.6evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti.
even so, bhikkhus, if, while that bhikkhu is examining the drawbacks even of those thoughts [vitakkā], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — they are abandoned, they disappear.
5.7Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
6.1Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ.
But if, bhikkhus, while that bhikkhu is resorting to not paying attention to those thoughts [vitakkā], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — then that bhikkhu, bhikkhus, should attend to the settling of the saṅkhāras of thought [vitakkasaṅkhārasaṇṭhānaṁ].
6.2Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he attends to the settling of the saṅkhāras of thought [vitakkasaṅkhārasaṇṭhānaṁ], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
6.3Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
6.4Seyyathāpi, bhikkhave, puriso sīghaṁ gaccheyya.
Suppose, bhikkhus, a person were walking quickly.
6.5Tassa evamassa:
It would occur to him:
6.6‘kiṁ nu kho ahaṁ sīghaṁ gacchāmi?
‘Why am I walking quickly?
6.7Yannūnāhaṁ saṇikaṁ gaccheyyan’ti.
What if I were to walk slowly instead?’
6.8So saṇikaṁ gaccheyya.
He would walk slowly.
6.9Tassa evamassa:
It would occur to him:
6.10‘kiṁ nu kho ahaṁ saṇikaṁ gacchāmi?
‘Why am I walking slowly?
6.11Yannūnāhaṁ tiṭṭheyyan’ti.
What if I were to stand instead?’
6.12So tiṭṭheyya.
He would stand.
6.13Tassa evamassa:
It would occur to him:
6.14‘kiṁ nu kho ahaṁ ṭhito?
‘Why am I standing?
6.15Yannūnāhaṁ nisīdeyyan’ti.
What if I were to sit down instead?’
6.16So nisīdeyya.
He would sit down.
6.17Tassa evamassa:
It would occur to him:
6.18‘kiṁ nu kho ahaṁ nisinno?
‘Why am I sitting?
6.19Yannūnāhaṁ nipajjeyyan’ti.
What if I were to lie down instead?’
6.20So nipajjeyya.
He would lie down.
6.21Evañhi so, bhikkhave, puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya.
In that way, bhikkhus, that person, by giving up coarser and coarser postures, would adopt subtler and subtler postures.
6.22Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
Even so, bhikkhus, if, while that bhikkhu is resorting to not paying attention to those thoughts [vitakkā], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — they are abandoned, they disappear.
6.23Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
7.1Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi.
But if, bhikkhus, while that bhikkhu is attending to the settling of the saṅkhāras of thought [vitakkasaṅkhārasaṇṭhānaṁ], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion —
7.2Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ.
then that bhikkhu, bhikkhus, with teeth clenched against teeth and the tongue pressed against the palate, should restrain, squeeze, and subdue the mind [citta] with mind.
7.3Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he, with teeth clenched against teeth and the tongue pressed against the palate, restrains, squeezes, and subdues the mind [citta] with mind, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
7.4Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
7.5Seyyathāpi, bhikkhave, balavā puriso dubbalataraṁ purisaṁ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;
Suppose, bhikkhus, a strong person were to seize a weaker person by the head or throat or shoulders and restrain, squeeze, and subdue him;
7.6evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi.
even so, bhikkhus, if, while that bhikkhu is attending to the settling of the saṅkhāras of thought [vitakkasaṅkhārasaṇṭhānaṁ], there still arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion —
7.7Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ.
then that bhikkhu, bhikkhus, with teeth clenched against teeth and the tongue pressed against the palate, should restrain, squeeze, and subdue the mind [citta] with mind.
7.8Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he, with teeth clenched against teeth and the tongue pressed against the palate, restrains, squeezes, and subdues the mind [citta] with mind, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
7.9Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.1Yato 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.
When, bhikkhus, because of some nimitta, as a bhikkhu attends to some nimitta, there arise bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — and, as he attends to another nimitta, connected with what is skillful, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear;
8.2Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
with their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.3Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he examines the drawbacks even of those thoughts [vitakkā], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
8.4Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.5Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he resorts to not paying attention to those thoughts [vitakkā], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
8.6Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.7Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he attends to the settling of the saṅkhāras of thought [vitakkasaṅkhārasaṇṭhānaṁ], those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
8.8Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.9Dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As, with teeth clenched against teeth and the tongue pressed against the palate, he restrains, squeezes, and subdues the mind [citta] with mind, those bad unskillful thoughts [vitakkā] — connected with desire, connected with aversion, and connected with delusion — are abandoned, they disappear.
8.10Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With their abandoning, the mind [citta] itself becomes steady inwardly, settles down, becomes unified [ekodi hoti], and settles into samādhi [samādhiyati].
8.11Ayaṁ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu.
This is called, bhikkhus, a bhikkhu who is master of the pathways of thought [vitakkapariyāyapathesu].
8.12Yaṁ vitakkaṁ ākaṅkhissati taṁ vitakkaṁ vitakkessati, yaṁ vitakkaṁ nākaṅkhissati na taṁ vitakkaṁ vitakkessati.
Whatever thought [vitakkaṁ] he wishes, that thought [vitakkaṁ] he will think [vitakkessati]; whatever thought [vitakkaṁ] he does not wish, that thought [vitakkaṁ] he will not think [vitakkessati].
8.13Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
He has cut off taṇhā, turned back the fetter, and by rightly fully understanding conceit has made an end of dukkha.”
8.14Idamavoca bhagavā.
This is what the Bhagavā said.
8.15Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Bhagavā’s words.
8.16Vitakkasaṇṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
The tenth, The Settling of Thoughts [Vitakkasaṇṭhāna], is finished.
8.17Sīhanādavaggo niṭṭhito dutiyo.
The second chapter, the Lion’s Roar Chapter, is finished.
9.0Tassuddānaṁ
Its summary:
9.1Cūḷasīhanādalomahaṁsavaro,
The Shorter Lion’s Roar, the Hair-Raising, the Excellent,
9.2Mahācūḷadukkhakkhandhaanumānikasuttaṁ;
The Greater and Lesser Mass of dukkha, and the Inference sutta;
9.3Khilapatthamadhupiṇḍikadvidhāvitakka,
Barrenness, the Forest Path, the Honeyball, and the Twofold Thought [dvidhāvitakka],
9.4Pañcanimittakathā puna vaggo.
Again, the chapter on the discussion of five nimittas.