TheRemovalofDistractingThoughtsVitakka-saṇṭhānaSutta

ADiscourseoftheBuddha(MajjhimaNikāyaNo.20)WiththeCommentaryand

MarginalNotes

Translatedby

SomaThera

BuddhistPublicationSocietyKandy•SriLanka

WheelPublicationNo.21

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FirstEdition:1960SecondPrinting:1972ThirdPrinting:1981

BPSOnlineEdition©(2008)DigitalTranscriptionSource:BPSTranscriptionProject

Forfreedistribution.Thisworkmayberepublished,reformatted,reprintedandredistributedinanymedium.However,anysuchrepublicationandredistributionistobemadeavailabletothepubliconafreeandunrestrictedbasis,andtranslationsandotherderivativeworksaretobeclearlymarkedassuch.

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T

TheRemovalofDistractingThoughts

hushaveIheard.AtonetimetheBlessedOnewasstayingatSāvatthī,inJeta’sGrove,Anāthapiṇḍika’sPleasance.TheBlessedOne

addressedthebhikkhus,saying,“Bhikkhus,”andtheyrepliedtohimsaying,“ReverendSir.”TheBlessedOnespokeasfollows:

“Fivethingsshouldbereflectedonfromtimetotime,bythebhikkhuwhoisintentonthehigherconsciousness.Whatfive?

Whenevilunskilfulthoughtsconnectedwithdesire,hateanddelusionariseinabhikkhuthroughreflectiononanadventitiousobject,heshould,(inordertogetridofthat),reflectonadifferentobjectwhichisconnectedwithskill.Thentheevilunskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Likeanexperiencedcarpenterorcarpenter’sapprentice,strikinghardat,pushingout,andgettingridofacoarsepegwithafineone.shouldthebhikkhuinordertogetridoftheadventitiousobject,reflectonadifferentobjectwhichisconnectedwithskill.Thentheevilunskilfulthoughts

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connectedwithdesire,hateanddelusionareeliminated;theydisappear.Bytheireliminationthemindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation)

Iftheevilunskilfulthoughtscontinuetoariseinabhikkhu,whoinordertogetridofanadventitiousobjectreflectsonadifferentobjectwhichisconnectedwithskill,heshouldponderonthedisadvantagesofunskilfulthoughtsthus:Trulythesethoughtsofmineareunskilfulblameworthyandproductiveofmisery.Thentheevilunskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Likeawell-dressedyoungmanorwomanwhofeelshorrified,humiliatedanddisgustedbecauseofthecarcaseofasnake,dogorhumanthatishungroundhisorherneck,shouldthebhikkhuinwhomunskilfulthoughtscontinuetoariseinspiteofhisreflectionontheobjectwhichisconnectedwithskill,ponderonthedisadvantagesofunskilfulthoughtsthus:Truly,thesethoughtsofmineareunskilful,blameworthyandproductiveofmisery.Thentheevil,unskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Ifevil,unskilfulthoughtscontinuetoariseinabhikkhuwhopondersontheirdisadvantageousness,heshouldin

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regardtothem,endeavourtobewithoutattentionandreflection.Thentheevil,unskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Likeakeen-eyedmanshuttinghiseyesandlookingawayfromsomedirectioninordertoavoidseeingvisibleobjectscomewithinsight,shouldthebhikkhuinwhomevil,unskilfulthoughtscontinuetoariseinspiteofhisponderingontheirdisadvantageousness,endeavourtobewithoutattentionandreflectionasregardsthem.Thentheevil,unskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Ifevil,unskilfulthoughtscontinuetoariseinabhikkhuinspiteofhisendeavourtobewithoutattentionandreflectionasregardsevil,unskilfulthoughts,heshouldreflectontheremovalofthe(thought)sourceofthoseunskilfulthoughts.Thentheevil,unskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Justasamanfindingnoreasonforwalkingfast,walksslowly;findingnoreasonforwalkingslowly,stands;findingnoreasonforstanding,sitsdown,andfindingnoreasonforsittingdown.liesdown,andthusgettingridofa

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posturerathercoarseresortstoaeasierposture,justsoshouldthebhikkhuinwhomevil,unskilfulthoughtsarise,inspiteofhisendeavourtobewithoutattentionandreflectionregardingthem,reflectontheremovalofthe(thought)sourceofthoseunskilfulthoughts.Thentheevil,unskilfulthoughtsareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Ifevil,unskilfulthoughtscontinuetoariseinabhikkhuinspiteofhisreflectionontheremovalofthesourceofunskilfulthoughts,heshouldwithclenchedteethandthetonguepressingonthepalate,restrain,subdueandbeatdownthe(evil)mindbythe(good)mind.Thentheevil,unskilfulthoughtsconnectedwithdesire,hateanddelusionareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedandconcentrated,justwithin(hissubjectofmeditation).

Likeastrongmanholdingaweakermanbytheheadorshouldersandrestraining,subduingandbeatinghimdown,shouldthebhikkhuinwhomevil,unskilfulthoughtscontinuetoariseinspiteofhisreflectiononthesourceofunskilfulthoughts,restrain,subdueandbeatdownthe(evil)mindbythe(good)mind,withclenchedteethandthetonguepressingonthepalate.Thentheevil,unskilfulthoughtsconnectedwithdesire,hateanddelusionareeliminated;theydisappear.Bytheirelimination,themindstandsfirm,settlesdown,becomesunifiedand

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concentrated,justwithin(hissubjectofmeditation).

When,indeed,bhikkhus,evilunskilfulthoughtsduetoreflectiononanadventitiousobjectareeliminated,whentheydisappear,andthemindstandsfirm,settlesdown,becomesunifiedandconcentratedjustwithin(hissubjectofmeditation),throughhisreflectiononanobjectconnectedwithskill,throughhisponderingonthedisadvantagesofunskilfulthoughts,hisendeavouringtobewithoutattentivenessandreflectionasregardsthosethoughts,hisreflectionontheremovalofthesourceofthosethoughtsorthroughhisrestraining,subduingandbeatingdownoftheevilmindbythegoodmindwithclenchedteethandtonguepressingonthepalate,thatbhikkhuiscalledamasterofthepathstakenbythecoursesofthought.Thethoughthewantstothink,that,hethinks;thethoughthedoesnotwanttothink,that,hedoesnotthink.Hehascutoffcraving,removedthefetter,rightlymasteredpride,andmadeanendofsuffering.“

TheBlessedOnesaidthis,andthebhikkhusgladatheart,approvedofhiswords.

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TheCommentarytotheDiscourse

ontheRemovalofDistractingThoughts

WithMarginalNotesfromtheSubcommentary

1ThushaveIheard:[1]evaṃmesutaṃ.ThisDiscourseontheRemovalofDistractingThoughts(VitakkasaṇṭhānaSutta)washeardbymeinthisway.

“I”referstotheElderānandawhorecitedtheDiscourse-collection(SuttaPiṭaka)ofthePaliCanonatthefirstCouncilofpurifiedones(arahants)heldatRājagahaafterthepassingawayoftheBuddha.

Bythebhikkhuwhoisintentonthehigherconsciousness:adhicittaṃanuyuttenabhikkhunā.Consciousnessconnectedwiththepracticeofthetencoursesofskilfulaction(dasakusala-kamma-pathā)isreferredtohereasjust(wholesome)consciousness(cittameva).Superiortothat(merelywholesomeconsciousness)istheconsciousnessoftheeightabsorptionsbecomeabasisforthedevelopmentofinsight

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(vipassanāpādakaṃaṭṭha-samāpatti-cittaṃ).This(superior)consciousnessisthehigherconsciousness.

Consciousnessconnectedwiththepracticeofthetencoursesofskilfulactionisjustanexampleofwhatisnotmeantherebythetermhigherconsciousness.Consciousnessofthetencoursesofskilfulactionisjustconsciousnessnotformingapartofthingssupernormal(uttarimanussadhamma).[2]

Consciousnessoftheeightabsorptionsthathasbecomeabasisforthedevelopmentofinsight,ismeanthereby“higherconsciousness:

Some(i.e.,dwellersoftheAbhayagiriVihāraatAnurādhapura)saythattheconsciousnessassociatedwithinsightisthehigherconsciousness(vipassanāyasampayuttaṃadhicittan’tikeci).

Byonewhoisintenton(anuyuttena)means:byonewhoisdiligentlyoccupiedwith(yuttapayuttena).

Thisbhikkhuisnotintentonthehigherconsciousnessthewhileheisgoingforth,sitting-matinhand,toaplacenearatreeinajungle—thicket,atthebottomofahill,oronaslope,withthethought,“Ishalldotherecluse’sduty.”Heisalsonotintentonthat,whenremovinggrassandleavesforthesittingplace,withhandsorfeet.When,however,havingsatdown,afterwashinghishandsandfeet,heremainswithlegscrossed,havingtakenuphispreliminarysubjectofmeditation,heisindeedintentonthehigherconsciousness.

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“Intenton”means:intentonproducingtheyetunarisenhigherthingsandzealouslydevelopingtocompletionthehigherthingsthathavealreadyarisen.

“Thepreliminarysubjectofmeditation”(mūla-kammaṭṭhāna)isthesubjectofmeditationthebhikkhuisfostering(pārihāriya-kammaṭṭhāna).

“When…heremains…havingtakenup”means:whenhavingtakenupthepreliminarysubjectofmeditation,heremainsapplyinghimselftoit

(orwhenhavingtakenupthepreliminarysubjectheapplieshimselftothedevelopmentofit).

Thoughfullabsorptionisnotreachedthroughthemeditationheisstilloneintentonthehigherconsciousness.

Things:nimittāniarepracticalmethods—reasonableways(kāraṇāni).

Fromtimetotime:kālenakālaṃmeans:ondifferentoccasions(samayesamaye).

Isnotthesubjectofmeditationtobereflectedonalways.withoutputtingitasideevenforamoment?WhydidtheBlessedOnesay“fromtimetotime”?

Therearethirtyeightsubjectsclassifiedinthetext(pāḷiyaṃ).Bythebhikkhuwhohavingselectedoneofthese,onewhichappealstohim,andisseatedthereisnoreflectiononthese

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fivethings(nimittāni)solongasimperfections(upakkilesa)donotappear.

Whenanimperfectionappears,thedangershouldbedrivenawaybymeansofthesethings.

PointingoutthistheBlessedOnesaid:“Fromtimetotime…”

Theopinionoftheobjectorisasfollows:Becauseitissaid“byhimwhoisintentonthehigherconsciousness(adhicittaṃanuyuttena)”andastheterm“intentonthehigherconsciousness”means:diligentlyapplyingoneselftothemeditationwithoutabreak”isitnotthefactthattheBlessedOnebeganthisexpositionwiththewords,“thesefivethingsshouldbereflectedonfromtimetotime”,inordertopointoutthemethodofdrivingoutdangertothemeditationthatprogresses?

Theotherstatedthattherearethirtyeightsubjectsofmeditationinthetext,andsoforth,inordertopointoutthattheMastersaid,“Fromtimetotime”becausethesefivethingshavetobereflectedonatthepropertimeforthepurposeofpurifyingthemindofthebeginnerdevotedtoinnerculturewhensometimesimperfectionsofmeditation(bhāvanāupakkilesa)ariseinhim.

Connectedwithdesire(chandūpasaṃhita):meansassociatedwithdesire,associatedwithlust(rāgasampayutta).Thefield

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(khetta)andtheobject(ārammaṇa)ofthesethreeobsessivethoughtsshouldbeknown.

Theeightkindsofconsciousnessassociatedwithgreedarethefieldofobsessivethoughtsconnectedwithdesire.

Thetwokindsofconsciousnessassociatedwithhatredarethefieldofobsessivethoughtsconnectedwithhate.

Eventhetwelvekindsofunwholesomeconsciousnessarethefieldofobsessivethoughtsconnectedwithdelusion.Thetwokindsofconsciousnesscombiningwithscepsisandrestlessness,indeedareequallythefieldoftheseobsessivethoughtsconnectedwithdelusion.Toevenallthreekindsofobsessivethought,justlivingbeingsandinanimatethingsaretheobject,sincetheseobsessivethoughtscomeintobeinginregardtolivingbeingsandinanimatethingsviewedunimpartiallybywayoflikinganddislikingthem.

Livingbeingsandinanimatethingsareunimpartiallyviewedbywayoflikinganddislikingwhenthedearandthenotdearareunequallyseen,arewronglyseen.

Viewingunimpartially(asamapekkhanaṃ)isthelayingholdofanobjectwithunsystematicattentionthroughlookingonignorantlyinaworldlyway(gehasita-aññāṇupekkha-vasenaārammaṇassaayonisogahaṇam).

Heshould…reflectonadifferentobjectwhichisconnectedwithskill:aññamnimittaṃmanasikātabbaṃ

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kusalūpasaṃhitaṃmeans:anobjectdifferentfromtheadventitiousobject,andonewhichisconnectedwithskill,shouldbereflectedon.

Heretheexplanationoftheterm“differentobject”isasfollows:Whenathoughtconnectedwithdesireforlivingbeings,arises,thedevelopmentoftheideaoftheunlovely(asubha-bhāvanā)isadifferentobject,andwhenathoughtconnectedonwithdesireforinanimatethingsarises,thereflectiononimpermanence(anicca-manasikāra)isadifferentobject.

Whenathoughtconnectedwithhatetowardslivingbeings‘arises,thedevelopmentoftheideaoffriendliness(metta-bhāvanā)isadifferentobject,andwhenathoughtconnectedwithhate.forinanimatethingsarises,thereflectiononthemodesofmateriality(dhātumanasikāra)is,adifferentobject..

Wheresoever,athoughtconnectedwithdelusion‘concerninglivingbeingsorthingsarises,thefivefoldrelianceassociatedwiththedoctrine(pañcadhammūpanissayo)isthedifferentobject.

Anobjectdifferentfromtheadventitiousobject:tatonimittatoaññamnimittaṃ.Adifferent,newobjectseparatefromthecauseforthearisingofunskilfulthoughtconnectedwithdesire,hateanddelusion(tatchandūpasaṃhitādi-akusala-vitakkuppatti-kāraṇato).

Onewhichisconnectedwithskill:kusala-nimittotaṃ.Thecausefortheproceedingofstatesofconsciousnessthatiswithskill.

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Shouldbereflectedon:manasikātabbaṃ.Shouldbeplacedinthemind,shouldbethoughtuponasameditation,orshouldgooninthemind—flux(citteṭhapetabbaṃ).

Theunlovely(asubhaṃ)isindeedtheunlovelyobject(asubha-nimittaṃ).

Whengreedarisesinregardtolivingbeingswiththoughtslikethefollowing:“Thisone’shandsarebeautiful,”“Thisone’sfeetarebeautiful,”oneshouldthinkbywayoftheunlovelythus:Towhatareyouattached?Areyouattachedtothehairofthehead,thehairofthebody,nails,teeth,skin…orurine?[3]

Thisbody(attabhāva)heldupbythreehundredbones,boundwithninehundrednervestrings,plasteredover‘withninehundredlumpsofflesh,wrappedcompletelyinawetskin,coveredwiththecolourofthecuticle(chavi-rāgena),dripsfilthfromthenineopensoresandtheninety-ninethousandporesofthehairsofthebody.Itisfilledwithacollectionofbones,isbad-smelling,contemptible,repellent,andisthesumofthethirty-twoparts.Thereisneitheressencenotexcellenceinit.Toonewhothinksthusoftheunlovely(natureofthebody),thegreedconnectedwithlivingbeingsiscastout.Thereforethedifferentobjectisthethinkingontheobject(nimitta)whichproducesgreed,bywayofthemeditationontheunlovely(natureofthebody).

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Whenthereisgreedforinanimatethingslikebowlsandrobesitiscastoutthroughreflectionoftwokindsofbringingaboutdetachmentforinanimatethings,namelythoseonownerlessnessandtemporariness,taughtinthesectionoftheenlightenmentfactors(bojjhaṅga)inthecommentarytotheSatipaṭṭhānaSutta.Thereforethethinkingontheobject(whichproducesgreed),bywayofthereflectionofimpermanenceisthedifferentobject.

Reflection…onownerlessnessandtemporariness;thisbowlgraduallyendsupasbrokenpieces,havingchangedcolor,becameold,developedcracksandholesorhavingsmashedup;thisrobe,havingfaded,wornoutwillhavetobethrownawaywiththeendofastick,afteritisusedasaragtowipethefeetwith.Ifthesehadanowner,hewouldpreventthemfrombeingdestroyed.Inthismannershouldthereflectiononownerlessnessbedone.Andthereflectionontemporarinessshouldbedonewiththethoughtthatthesecannotlastlong,thattheseareofbriefduration.

Whenthereishatredtowardslivingbeings,friendlinessshouldbedevelopedastaughtintheDiscourseontheOvercomingofIll-will(āghāta-vinaya-sutta),theinstructionwiththeParableoftheSaw[4](kakacūpamovāda),andthelike.Inonedevelopingfriendliness,hatredvanishes.Thereforethedevelopmentoffriendlinessfortheobject(whichproducesanger)isthedifferentobject.

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TheDiscourseontheOvercomingofIll-willintheAṅguttaraNikāya[5]isasfollows:

“Bhikkhus,thesearethefivewaysofovercomingill-will.Wheneverill-willisariseninabhikkhuitshouldaltogetherbeovercome.Whatarethefive?

“Shouldill-willariseatanytime,inaperson,friendlinessshouldbedevelopedinhim…compassionshouldbedevelopedinhim…equanimityshouldbedevelopedinhim…thestateofbeingwithoutmindfulnessandreflection(inregardtotheobjectproducinghate)shouldbedevelopedinhim…consciousnessofthefactofone’sownkarmaasone’sownpropertyshouldbedevelopedinhim…Thusshouldill-willbeovercomeinthatperson.Indeed,thesearefivewaysofovercomingill-will.Whereveritisariseninabhikkhu,itshouldbeovercomeentirely.”

“Andthelike”:simileslikethatofthefirebrandfromfuneralpyre[6](unclean,untouchable).

“Friendlinessshouldbedevelopedhavingovercomehateinthemannertaughtintheabovementionedteachings.

Further,whenonegetsangrywiththestump(ofatree),athorn,grassorleavesoneshouldaskoneself:

Withwhomareyouangry?Isitwiththeearth—elementor

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thewater-element?Orwhoisitthatisangry?Isittheearth-elementorthewater-element?TooneWhoreflectsontheelements(dhātumanasikāra)angerinregardtoinanimatethingsvanishes.Thereforethereflectionoftheelementsoftheobject(internalorexternal—thethinkerorthethoughtwhichproducesanger)isthedifferentobject.

When,however,delusionappears,inanycircumstances,thereshouldbedependenceonrelianceonortheresortingtofivethings(fiveexpedientthings).Theyareasfollows:

Thepracticeoflivingundertheguidanceofateacher.Theworkoflearningthedoctrine.Theworkofinquiringintothemeaningofdoctrineslearnt.Theactoflisteningtothedoctrineatsuitabletimes.Theworkofinquiringintowhatareandwhatarenotcauses

Throughdependenceonthesefivethingsorthroughresortingtothesefiveexpedientstheelementofdelusion(moha-dhātu)[7]iseliminated.

Inthiswayalsoabhikkhu’sdelusioniseliminated:Whenhe,whilelearningtoo,becomesenergeticthroughthethought:Theteacherpunisheshimwhodoesnotlearnatthepropertime,himwhodoesnotrecitewellandhimwhodoesnotreciteatall.

Inthiswayalso,abhikkhu’sdelusioniseliminated:When

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he,whileinquiringfromesteemedandrespectedbhikkhus,aftergoingintotheirpresence:“ReverendSir,howisthis?Whatdoesthismean?”dispelsdoubts.Inthiswayalso,abhikkhu’sdelusioniseliminated:Whentohimthemeaningofvariouspassagesbecomesclearwhilelisteningcarefullytothedoctrine,aftergoingtoaplacewherethedoctrineisexpoundedtothepublic.

Inthisway,alsoabhikkhu’sdelusioniseliminated:Whilehebecomesexpertindiscerningthecauseofathingfromwhatisnotitscausesayingthus:“Thisisthereasonforthis;thisnotthereason.”

Further,unskilfulthoughtsaresurelyeliminatedinonepractisingbyanyoneofthethirty-eightsubjectsofmeditation;butthelust,hatredanddelusionwhichareeliminatedbytheirdirectopposites,bywhatiscontrarytothem,namelythesefiveobjects(orpracticalmethods)arethoroughlyeliminated.

Itislikethis:afiremaysurelybeputoutafteritsbeingstruckwithfirebrands,earthandbranches,butwhenitisextinguishedwithwaterwhichisdirectlyopposedtoit,itisextinguishedwell.Inthesamewaythelust,hatredanddelusionwhichiseliminatedwiththesefiveobjects(pañcanimittāni,mentionedatthebeginningofthediscourse)areeliminatedwell.Therefore,itshouldbeunderstood,werethesestated.

Becomesenergetic(yatta-paṭiyatto).Thebhikkhuwhoispossessedofthedesireforthingsliketheaskingof

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permissiontogotothevillagebecomesenergetic(yatto)andactive(sajjito).

Themeaningofvariouspassagesbecomesclear(tesutesuṭhānesuatthopākaṭohoti)=toonelisteningtothedoctrinethemeaningofdifferentpassagesexplainedbecomesclearwiththecomprehensionthus:“Here,virtueisexpounded,hereconcentration;herewisdom.”

Expertindiscerningthecauseofathingfromwhatisnotitscause(ṭhānāṭhānāvinicchayecheko)byknowingforinstancethattheeye,visibleobject,lightandsofortharethereasonsforeye-consciousnessandnotforear-consciousness.

Connectedwithskill(kusalūpasaṃhitaṃ).Dependentonskill,becomeaconditionofskill.

Justwithin(ajjhattikaṃeva).Justinsidethepasture(gocarajjhattikameva),thatis,justwithintheresort,thesubject-of-meditationofthebhikkhudevotedtothehigherconsciousness.

Carpenter(palagaṇḍho)=joiner(vaḍḍhaki).

Withafinepeg(sukhumāyaāṇiyam).Apegofheartwood,finerthansomepegonewishestotakeout(ordrawout)ofaboard(yaṃāṇiṃniharitukāmohoti,tatosukhumatarāyasāradaruāṇiyā).

Coarsepeg(olārikāṃāṇiṃ).Anincongruouspeginaboard

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orplankofsandalwoodorofaheartwood(ofsandal)(candanaphalakevāsāraphalakevaākotitaṃvisamāniṃ).

Inaboard(orplank)of…heartwood(sāraphalake)=inaplankofsandalheartwood(candanamayesāraphalake).

Anincongruouspeg(visamāṇim)=apegstandingincompatiblythere,inaboardorplankofsandalwood(visamākārenatatthathitaṃāṇim).

Themindofthebhikkhuintentonthehigherconsciousnessisliketheplankofsandalheartwood;theunskilfulthoughtsareliketheincongruouspeg:theskilfulobjectofmeditationonthingssuchastheunlovelywhichisdifferentfromtheobjectproducingunskilfulnessislikethefinepeg.Theremovalofunskiflulobjectssuchasthemeditationontheunlovelyisliketheremovalofthecoarsewiththefinepeg.

Iftheyoginwho,likeapersonshockedbythecarcaseslungroundhisneckbyanenemywhohasbroghtit(paccatthikenaānetvākaṇṭhebaddhena),thinkswisely,byhimself,oftheseunskilfulthoughtsasblamableandproductiveofsuffering,inmanyways,theunskilfulthoughtsareeliminatedinhim.

Inmanyways(imināpiimināpikāraṇena).Thesethoughtsareblamableandproductiveofsufferinginmanyways,becauseoftheirbeingproducedthroughunskilfulness(akosallasambhūtatāya);oftheirbeingopposedtoskill(kusalapaṭipakkhatāya)oftheir

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unhealthinessthroughbeingafflictedwiththediseaseofsense-desirecalledworldliness(gehasita-rogenasarogatāya);oftheirbeingsubjecttothecensureofthewise(viññugarahitabbatāya);becauseoftheirloathsomeness(jigucchatāya);becauseoftheunpleasantnessoftheirresults(anitthaphalatāya)andbecauseoftheirnatureofbringingaboutnosatisfaction(nirassādasaṃvattaniyatāya).

Buthewhoisunabletothinkwiselybyhimselfshouldseehisteacherandtelltheteacheraboutthetroubles(inmeditation)Orheshouldseehispreceptor,arespectedfellow-bhikkhuorthechiefoftheorderforthesamepurpose.Orheshouldringthebell(orstrikethegong),assembleeventheorderofbhikkhusandinformtheorderofthetroubles(inmeditation).For,atameetingofmanypersons,theresurelywillbeonelearnedmanwhowillexplaintohimwhoistroubled:“Thusshouldthedisadvantagesofthesethoughtsbeunderstood,”orhewillcheckthesethoughtsofthepersontroubledinmeditation)withthetalkthatisintendedfortheremovalofdesireforthebody(kāyavicchandanīyakathā)andsoforth.

Shouldendeavourtobewithoutattentionandreflection(asatiamanasikāroāpajjitabbo).Thoseunskilfulthoughtsshouldjustnotberemembered,notbedweltupon.Oneshouldbeoccupiedwithsomethingelse.

Justasamanwhodoesnotwanttoseeacertainobject,shutshiseyes,justsoshouldthebhikkhuinwhoman

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unskilfulthoughtarises,whileheismeditatingonthesubjectofmeditationtowhichheresortsrepeatedly(mūla-kammaṭṭhāna).occupyhimselfwithsomethingelse.Bydoingthathisunskilfulthoughtiseliminated.Whenthatunskilfulthoughtiseliminatedheshouldagainsitdowntomeditateonthesubjectofmeditationheiskeepingto,thepreliminaryobjectofmeditationtowhichherepeatedlyresorts(mūla-kammaṭṭhāna).

Iftheunskilfulthoughtisnoteliminatedheshouldrecitealoudsomecompositionofdoctrinalexplanationheknowsbyheart.Ifwhenbeingoccupiedwithsomethingelseinthisway,too,itisnoteliminated,heshouldtakeoutfromhisbagamanual,ifhehasone,inWhichthevirtuesoftheBuddhaandtheDoctrinearewrittenandbyreadingitoccupyhimselfwithsomethingelse.

Ifbythat,too,itisnoteliminated,heshouldtakeoutofthebagsuchthingslikethepairoffire-sticksandbyturninghisattentiontothem,saying,Thisistheupperfire-stick,thisisthelower,”andsoforthoccupyhimselfwithsomethingelse.

Ifbythat,too,itisnoteliminatedheshould,havingtakenoutthereceptacle(sipāṭika),bycontemplatingtherequisitesthus:“Thisistheawl;thisisthepairofscissors;thisisthenail-cutter;thisistheneedle.”occupyhimselfwithsomethingelse,

Ifbythat,too,itisnoteliminated,heshouldoccupyhimselfwithsomethingelsebydarningtheworn-outpartsofthe

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robe.Solongastheunskilfulthoughtisnoteliminated,heshouldbydoingvariousskilfulactionsoccupyhimselfwithsomethingelse.Whenitiseliminatedheshouldagainsitdowntomeditateonthesubjectheiskeepingto,(thepreliminaryobjecttowhichheresortsrepeatedly).

“Compositionofdoctrinalexplanation”(dhammakathāpabandha)=acompositionhelpfultothesubject-ofmeditation(kammaṭṭhānassaupakārodhammakathāpabandho).

“Manual”(muṭṭhipotthako,lit:fist-book,ahand-book).Abookcarriedaboutandwhichisaboutthesizeof“thefist(hand).

“Bycontemplating”(samannāmentena)=byconcentrating(samannāharantena).

Butbuildingwork(erectingnewbuildingsandrepairingofoldonesetc).shouldnotbebegun.Why?Becausewhentheunskilfulthoughtisdestroyedtherewillbenotimeforreflectiononthesubject-of-meditation.Butwiseonesofold(porāṇakāpaṇḍitā)destroyedunskilfulthoughthavingdonebuildingworktoo(navakammānipananapaṭṭhāpetabbaṃ;kasmā?vitakkepacchinnekammaṭṭhāna-manasikārassaokāsonahoti).

(Therewillbe)notime(okāsonahoti)becauseofthemakingcomplete(orbringingtocompletion)ofwhatisbegun(āraddhassapariyosāpetabbato).Thebringingtoanendofwhatisbegunornotbeginning(not

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startingsomenewwork)isthecounseloftheelder(āraddhassaantagamanaṃanārabbhovā’titheravādo).

Thisisastoryconnectedwithbuildingactivity.Thepreceptor(upajjhāya)ofTissa,thenovice,itissaidwasstayingatthegreatmonasteryofthecityofTissa(Tissamahāvihāra;inSouth-eastCeylon).

“ReverendSir”,saidthenovicetothepreceptor,“Iamdissatisfied.”Thentheeldersaidtothenovice:“Waterforbathingisscarce,inthismonastery.‘TakemetoCittalapabbata(CittalaHill).”ThenovicedidthatThere(atCittalapabbata)theTheratoldhim:“ThismonasteryisverylargelypropertymadeovertotheuseoftheOrderasawhole(saṅghika).Makemeapersonaldwellingplace.”

“Good,ReverendSir,”saidthenovice.Hebegantodothreethingsatonce.ThelearningoftheSaṃyuttaNikāyafromthebeginning;theclearingofacaveonahillandworkonthepreliminarystageofpracticeonthemeditationonfire(tejokasiṇa-parikamma),andreachedabsorptioninthesubject-of-meditation,learnedtheSaṃyuttaNikāyatotheend,andfinishedclearingthecave.Havingdoneall,heinformedthepreceptoraboutthecompletionofthetasks,Thepreceptorsaid:“Novice,itwasdonebyyouwithdifficulty.Todayyouyourselffirststaythere.”

Thenovice,whilestayingthatnightinthecave(hehadcleared),havingobtainedsuitableweatherconditions,developedinsight,reachedarahatshipandpassedaway,

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justthere(tatthevaparinibbāyi).

Havingtakenhisbones(dhātuyo),they(thepeople)builtashrine.TothisdaythatshrineisknownastheshrineoftheelderTissa(Tissattheracetiyantipaññāyati).

Whileexertinghimselfinclearingthecavejusttocheckunskilfulthoughts,inrecitingtheSaṃyuttaNikāyaandinthepracticeofthepreparatorypartofthemeditationonthefire-devicefordoingtheworkthatprecedesthefunctionofseeingthetruththroughStream-winning,heaccumulatedthemeritofthethreekindsofskilfulactionofbody,speechandmind.

“Theeldersaid:Waterforbathingisscarceinthismonastery.TakemetoCittalapabbata”havingknownthenovice’slatenttendency(togood)andhisparticularmeditation-device.Therefore,everythingwaseffectedaccordingtohisintention.(Therotassaāsayaṃkasiṇañcasavisesamjānitvāimasmiṃvihārehiādiṃavoca.Tenasāyathādhippāyaṃsabbaṃsampāditaṃ).

Thisiscalledthesectiondealingwith“non-attention”onaccountoftheexplanationinitofthemannerofcheckingtheflowofunskilfulthoughtsbynotattendingtothem(asatipabbaṃnāmaasatiyāvitakka-niggahaṇa-vibhāvanato).

Heagainsaid:“Ifevilunskilfulthoughtscontinuetoariseinabhikkhu”andsoforthinordertosetforththesectionof

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“inquiryintothesourceoftheunskilfulthoughts”(vitakka-mūla-bheda-pabbaṃ).

Thesectionofinquiryintothesourceoftheunskilfulthoughtsisthemakingclearofthesourceofthesourceofunskilfulthoughts(vitakka-mūlassatammūlassacabheda-vibhāvanaṃ).

Heshouldreflectontheremovalofthethoughtsourceofthoseunskilfulthoughts(vitakka-saṅkhārasaṇṭhānaṃmanasikātabbaṃ).

Whatisformingisformation(saṅkhāro’tisaṅkhāro),condition(paccayo),cause(kāraṇaṃ)source(mūlaṃ),isthemeaning(attho).Thatstateinwhichthereisstoppingorendingisstoppingorending(santiṭṭhatietthātisaṇṭhānaṃ).(Removalisthestoppingorendingofathinginthesenseofgettingridofit).

Thisisstated:Whatisthecauseofthisunskilfulthought?Whatisitscondition?Bywhatreasonhasitarisen?Thinkingthus,thesourceoftheunskilfulthoughtsandthesourceofthesourceshouldbereflectedonbytheyogin.

Justasif,bhikkhus,amanshouldwalkfast,andthentohimitshouldoccurthus:“ButwhydoIwalkfast?Now,letmewalkslowly.”Andasif,then,heshouldwalkslowlyanditshouldoccurtohimthus:“WhydoIwalkslowly?Nowletmestand.”(Seyyathāpibhikkhavepurisosīghaṃgaccheyyatassaevamassakinnukhoahaṃsīghaṃgacchāmiyannunāhaṃsaṇikaṃgaccheyyantisosaṇikaṃgaccheyya,tassaevamassakinnukho

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ahaṃsaṇikaṃgaccheyya,tassaevamassakinnukhoahaṃsaṇikaṃgacchāmiyannunāhaṃtiṭṭheyyan’ti).(Theaboveisparaphrasedinthetranslationofthediscourseasfollows:“Justasamanfindingnoreasonforwalkingfastwalksslowly:findingnoreasonforwalkingslowly,stands”).

“ButwhydoIwalkfast”:owingtowhatreason(orcause)doIwalkfast?

“Nowletmewalkslowly”:Hethinksthus:Whatprofitistheretomebythisfastwalking?Ishallwalkslowly.

“Andasif,then,heshouldwalkslowly”;asifhe,havingthoughtintheforegoingway,shouldwalkslowly.Thisisthemethodofexplanationthroughout(thissimile).

Theman’swalkingfastiscomparabletothebhikkhu’sentryintothestateofunskilfulthinking;thewalkingslowly,tothecuttingoffofunskilfulthought-conduct(vitakka-cāra);[8]thestanding,tothedescentofthesubject-of-meditationintothebhikkhu’smind,withthecuttingoffofunskilfulthought-conduct;thesittingdowntotheattainmentofarahatshipthroughthedevelopmentofinsight;thelyingdown,topassingthedayintheattainmentofthefruitthathasNibbānaforitsobject.

Inhim,whogoesto(find)thesourceandthesourceofthatsourceofunskilfulthoughtsquestioninghimselfthus:“Possessedofwhatcause,duetowhatcondition,aretheunskilfulthoughts?”thereisaslackeningofunskilfulthoughts.(Owingtoanaccessofenergy),whentheslackeningofunskilfulthoughtconductreachesitshighest

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point,unskilfulthoughtsareentirelydissolved(vitakkāsabbasonirujjhanti).

Whatproducesunskilfulthoughtsisthesourceofunskilfulthought(vitakkaṃsaṅkhārotivitakka-saṅkhāro).Itistheconditionforunskilfulthoughts(vitakka-paccayo),(andthatconditionis)unwisereflection(even)onthesensuouslyfavourableetc.takingthemaslovelyetc.(subhanimitādisupisubhādinaayonisomanasikāro).

Thestate,indeed,bywhichtheproductionofunskilfulthoughtsendsiscalled(theendingor)theremovalofthesourceof,unskilfulthought(sopanavitakkasaṅkhārosantiṭṭhatiettha’tivitakka-saṅkhārasaṇṭhānaṃ).Thesourceofunskilfulthoughtis)thedelusionofperceivingunlovelythingsandsoforthaslovelyandsoforth(asubhesubhantiādisaññāvipallāso).Thereforeitissaid:thesource,andthesourceofthatsource,ofthoughtsshouldbereflectedon(tenāhavitakkānaṃmūlañcamūlamūlañcamanasikātabbaṃ).

“Inhimwhogoesto(find)thesourceofunskilfulthoughts”(vitakkānaṃmūlaṃgacchantassa)=inhimwhogoesalongthedomainofknowledge;bywayofinvestigation,totherootofwrongthoughts,tothecauseoftheirarising(upaparikkhana-vasenamicchāvitakkānaṃmūlaṃ,uppati-kāraṇaṃñāṇa-gatiyāgacchantassa).

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“Thereisaslackeningofunskilfulthought-conduct”(vitakka-carosīthilohoti).Inhimwhoknowsaccordingtoreality,unskilfulthoughtsdonotcontinuouslyproceed,asinthetimebeforebeknewtruly(yathāvatojānantassapubbeviyaabhiṇhaṃnappavattanti).

“Whentheslackeningofunskilfulthought-conductreachesitshighestpoint”(tasmiṃsīthilibhūtematthakaṃgacchante),througharrivingatastablestate,gradually(anukkamenathirabhāvappattiyā).

Unskilfulthoughtsareentirelydissolved(vitakkāsabbasonirujjhanti).Evenallwrongthoughtsgo,donotassailoneorowingtothecompletionofthemeditationareeliminatedwithoutremainder(micchāvitakkāsabbepigacchanti,nasamudācarantibhāvanāpāripuriyāvaanavasesāpahīyanti).

Themeaningshouldbebroughtoutthroughthe“Daddabhabirth-story.”

Itissaidthataripevilvafruithavingbeencutofffromitsstalk,fellclosetotheearofaharewhichwasasleepatthefootofthevilvatree.Gettinguponhearingthatnoise,itthought:“Theearthisbeingdestroyed,”andfled.Theotherbeastswhichwereinfrontofhim,fled,too,seeingthehare’sflight.

AtthattimetheBodhisattawasalionandhethought:Theearthisdestroyedattheendofanaeon(kappavināse).“Inthe

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interval(betweenthebeginningandtheendofanaeon)thereisnodestructionoftheearth.Now,letmeaftergoingfromsourcetosource(mūlāmūlaṃgantvā)findout(anuvijjeyyaṃ).

Thelionquestionedeachanimalseparatelybeginningwiththeelephant.Whenhecametothehare,heasked:“Dear,didyouseetheearthbeingdestroyed?”Thehare:“Yes,lord.”Thelion:“Come,friend,show.”Thehare,“Iamnotable,sire.”Saying,“Hey,come;don’tfear,”thelionusinggentlespeechalternatelywithfirmspeech(taddha-mudukena)tooktheharealongwithhim.

Theharestandingnotfarfromthevilvatreesaid:“Maytherebeblessingtothee!Inthatplaceinwhich

Istayed,itechoed.Idonotknowwhyitechoed.”

TheBodhisattatoldthehare:“Youstayhere”,andwentuptothetree.Hesawwheretheharehadlain,sawtheripe(fallen)vilvafruitandlookingupwardssawthefruit-stalkfromwhichthefruithadfallenandconcludedasfollows:“Thisharewhilstlyingasleepheregottheideathattheearthwasbeingdestroyedwhenheheardthesoundofthefruitthatfellnearhisear.”Thenhequestionedtheharetoseeifthefactshehadfoundoutweretrue.Theharesaid:“Yes,lord,”confirmingthelion’sconclusions.Thelion,thereupon,utteredthisstanza:

Thehareran,afterhearingtheechoingsoundofthevilvafruitthatfell;

“Havinglistenedtothehare’swords,thearmy

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offrightenedbeastsran.”

AfterthattheBodhisattacomfortedthebeastssaying:“Don’tfear.”Thusunskilfulthoughtsareeliminatedinhimwhogoes(investigatingthings)fromsourcetosource.

Itissaidthatbeneaththeplacewheretheharewassleepingtherewasahugerathole—abigexcavationmadebyrats—andthatthefruitfallingonthegroundaboveitcausedaloudsound(tassakirasasakassaheṭṭhāmahāmūsikāhikhatamahāvātaṃahosi;tenassapātenamahāsaddoahosi).

Withtherepetitionofthewords,“Ifevilunskilfulthoughtscontinuetoarise,”theMasterpointsouttothebhikkhuwhofailstochecktheunskilfulthoughtsaccordingtotheinstructioninthesectionofinquiringintothesourceofunskilfulthoughts,anothermethod.

Withclenchedteeth(dantehidantaṃādhāya):withtheupperteethplacedonthelower.

Themindbythemind(cetasācittaṃ).Theunskilfulstateofmindshouldbecheckedbytheskilfulstateofmind.

Strongman(balavāpuriso).Justasifabrawnyman—apersonwithgreatphysicalstrength—should,havingcaughtholdofaweakeronebyheadorbody,restrain,subdueandbeatdownthatweakerperson—makehimwearied,exhaustedandtofaint—justso,should,theunskilfulthoughts,becheckedbythebhikkhuwhowrestleswiththe

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unskilful.Thoughtshavingovercomethemsaying,“WhoareyouandwhoamI,”andafterwhippingupgreat,energysaying,“Letthefleshandbloodofthisbodydryup;letskinsinewsandbones,remain.“Topointouttheforegoingmeaning,theMastergavethesimileofthestrongman.

“Bytheskilfulstateofmind”(kusala-cittena)=bymeansofthemindassociatedwithrightthinking(balavāsammā-saṅkappa-sampayuttena).

“Theunskilfulstateofmind”(akusala-cittaṃ)the‘unskilfulstateofmindwithsuchthingslikesensualthought(kāmavitakkaādisahitaṃ).

Shouldbechecked(abhiniggahitabbaṃ).Shouldafterovercomingbechecked.thus:insuchawaythatinthefuturenounskilfulthoughtsassailthebhikkhu.Thestateofthenon-arisingofthingsshouldbeproducedisthemeaning(yathātaṃāyatiṃsamudācāronahotievaṃ,abhibhāvitvāniggahetabbaṃanuppatti—dhammatāāpadetabbātiattho).

When,indeed,Bhikkhus(yatokhobhikkhave).Thisiscalledthedivisionofsummingup(pariyādānabhājaniyaṃnāma).Themeaningofthephraseisevenclear(uṭṭhāna-mattameva).[9]

Thedivisionofthatwhichwaspointedoutfromthebeginningthus:“Fivethingsshouldbereflectedonfromtimetotime,bythebhikkhuwhoisintenton

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thehigherconsciousness”,bywayofthe(takingupcompletely)summingupofthetimeofreflectionofhisobjectmentionedinthepassage.

Asateacherofarchery[10]havingtaughttheartofthefiveweapon:toaprincecomefromaforeigncountryspurshimonthus:“Goandtakeuptherulershipofyourcountry,”aftershowinghimwhatoughttobedonewiththefiveweaponsthus:“Ifrobbersmeetyouontheway,usethebow;ifthatisdestroyedorbroken,usethespear,thesword…andgo(free).”Andhavingdonethis,havinggone(tohis)owncountrytakenuptherulership,theprinceenjoysthefortuneofsovereignty.

InjustthesamewaytheBlessedOnetaughtwhatisinthesefivesectionswhilespurringonthebhikkhuintentonthehigherconsciousnesstowardstherealizationofsaintship.

Iftothebhikkhuwhoisintentonthehigherconsciousnessobjectsproductiveofunskilfulness(akusalanimitta)ariseduringhismeditationhe,havingestablishedhimselfintheinstructionofthesectionof“the“differentobject”(añña-nimitta-pabba)andcheckedthoseunskilfulthoughtswillreachsaintshipafterdevelopinginsight;unabletodoitinthatway,hewilldoitbytheinstructionofthesectionondisadvantages(adīnava-pabba);unabletodoitinthatwayhewilldoitbytheinstructionofthesectiononnon-attentionandnon-reflection(asati-amanasikāra-pabba);unabletodoitinthatwaytoo,bytheinstructionofthesectionofsearchingthecause(mūla-bheda-pabba):unabletodoitinthatwaytoo,

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bytheinstructionofthesectionofrestraining(abhinigganhaṇa-pabba)hewilldevelopinsightandreachsaintship.

Heiscalledamasterofthepathstakenbythecoursesofthought(vasīvitakkapariyāya-pathesu).Heiscalledonewhoisanexpertofcontrolinthepathstakenbythecourseofthoughts,onewhoisconversantwiththeartofcontrolinthepathstakenbythecoursesofthought(vitakka-carapathesuciṇṇavasīpaguṇavasītivuccati).

Thethoughthewants(tothink)(yaṃvitakkaṃākaṅkhissati).Thiswassaidtoshowhisexpertnessofcontrol.Formerlyhewasnotabletothinkashewantedandthoughtwhathedidnotwanttothinkabout.Now,owingtohisexpertnessinthecontrolofthought,heisabletothinkashewishes.Thereforeitwassaid:Thethoughtshewillwanttothink,thosethoughtshewillthink.Thethoughtshewillnotwanttothink,thosethoughtshewillnotthink,

Hehascutoffcraving(acchejjitaṇhan’ti).ThisandtherestshouldbeunderstoodastaughtintheSabbāsavaSuttantaCommentary.

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Notes

1. Thecommentarialpassages(inbold)aretranslatedfromtheVenerableBuddhaghosa’sPapañcasūdani,thecommentarytotheMajjhimaNikāya.

2. Passageindented,are‘marginal’notestakenfromtheSubcommentary(ṭīkā)totheMajjhimaNikāya.

3. Thisreferstothethirty-twopartsofthebody.

4. MajjhimaNikāyaSutta21.

5. A5:156/AIII185.

6. Itivuttakasutta91.

7. Mohadhātuisjustmoha(ṭīkā).

8. Mightalsobetranslatedas‘unskilfulthought-movement’orunskilfulmentalbehaviourorconduct.

9. ThecommentarytotheSabbāsavaSutta,MajjimaNikāyaNo.2,hasthefollowingcommenton“yatokhobhikkhavo.”The“to”of“yato’’isgen.insense.“Yatokho”—”yassakho”(ofwhom).Thatissaid(bythecommentator).Buttheancientteachers(porāṇā)explainitby“inwhichtime”,whenorwhattime(yamhikāle).

10. Satthācariyo’tidhanubhedācariyo(ṭīkā)—amasterofweaponisateacheroftheknowledgeofarchery.

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TableofContents

Titlepage 2TheRemovalofDistractingThoughts 4TheCommentarytotheDiscourseontheRemovalofDistractingThoughts 9

Notes 36

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