DVEDHAVITTAKA SUTTA
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| Discourse on Two Classes of Thoughts | ||||||||
206. Thus have I heard: At one time the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. Then the Bhagava addressed the bhikkhus as "Bhikkhus!" Those bhikkhus replied "Venerable Sir!" The Bhagava spoke thus: Bhikkhus! Before I attained arahattamagga (the Insight of an arahat), while I was still a bodhisatta who had not yet gained insight (into the Truth), this occurred to me: It would be well if I were to make (a classification of) thoughts into two classes." (Then) I put sensual thought 1, destructive thought2 and harmful thought 3into one class, and thought of liberation 4 (from sense-pleasures), non-destructive thought 5(i.e., goodwill, metta!) and non-harmful thought 6(i.e., compassion) into the second class.
207. Bhikkhus! While I was abiding in mindful ness and diligence, directing my mind (to Nibbana), sensual thought arose in me.7 (But) I understood thus: "This sensual thought has arisen in me. This sensual thought is injurious to me, injurious to others and injurious both to myself and others. It impedes wisdom; 8 it is vexatious; and it is not conducive to Nibbana." Bhikkhus! When I reflected: "(This sensual thought is) injurious to me, or injurious to others or injurious both to myself and others," it vanished in me.9 Bhikkhus! When I also reflected: "(This sensual thought) impedes wisdom; it is vexatious; and it is not conducive to Nibbana," it vanished in me. Bhikkhus, every time sensual thought arose in me, I got rid of it, removed it, did away with it. 208. Bhikkhus! While I was thus abiding in mindfulness and diligence, directing my mind (to Nibbana), destructive thought arose in me 10 ...p... harmful thought arose in me. (But) I understood thus: "This harmful thought has arisen in me. This harmful thought is injurious to me, injurious to others and injurious both to myself and others. It impedes wisdom; it is vexatious; and it is not conducive to Nibbana."
Bhikkhus! When I reflected: "(This harmful thought) is injurious to me, or injurious to others, or injurious both to myself and others," it vanished in me. Bhikkhus! When I also reflected: "(This harmful thought) impedes wisdom; it is vexatious; and it is not conducive to Nibbana," it vanished in me. So, bhikkhus, every time harmful thought arose in me, I got rid of it, removed it, did away with it. Bhikkhus! Whatever (kind of) thinking and pondering is repeatedly engaged in, the mind becomes inclined (i.e., habituated) to that way of thinking and pondering. If a bhikkhu repeatedly thinks and ponders on sensual things (i.e., if he has repeated sensual thoughts), (this means) he has abandoned thought of liberation (from sense-pleasures), and has indulged in repeated sensual thought. Then the mind of that bhikkhu is inclined only to sensual thought. If a bhikkhu repeatedly thinks and ponders destructive thoughts ...p... If a bhikkhu repeatedly thinks and ponders harmful thoughts, (this means) he has abandoned non-harmful thought and has indulged in repeated harmful thought. Then the mind of that bhikkhu is inclined only to harmful thought. Bhikkhus! It is as if, in the last month of the rains, in the season of sarada (roughly autumn), a cowherd would tend cattle on a narrow piece of land in the midst of crops, and would beat the cows with a stick on their backs or on their sides and would restrain and check them. What is the reason for that? Bhikkhus! It is because the cowherd foresees the danger of slaughter or impounding or loss censure as a consequence of (cows) eating the crops.12 Bhikkhus! In the same way, I saw the fault, the vileness and the pollution in demeritorious thoughts and the advantages arising from purity of meritorious thoughts of liberation (from sense-pleasures). 209. Bhikkhus! While I was thus abiding in mindfulness and diligence, directing my mind (to Nibbana), thought of liberation 13(from sense-pleasures) arose in me. And I understood thus: "This thought of liberation has arisen in me. It is not injurious to me, nor injurious to others, nor injurious both to myself and to others. It makes for the growth of wisdom;14 causes no vexation; and it is conducive to Nibbana." Bhikkhus! Even if that (i.e., the thought of liberation) should be thought and pondered throughout the night, I see no danger 15from that source Bhikkhus! Even if that (i.e., the thought of liberation) should be thought and pondered throughout the day, I see no danger from that source. Bhikkhus! Even if that should be thought and pondered throughout night and day, I see no danger from that source.
However, after a long process of thinking and pondering, the body would be weary; if the body were to become weary, the mind would be distracted; and if the mind were to get distracted, it would be far removed from Concentration.16 (Accordingly,) bhikkhus, I kept my mind only on an object (of concentration) within myself; I calmed it well; I brought it to one-pointedness of mind; 17 and I set it up well (in concentration). What was the reason for this? It was so that my mind might not be distracted. 210. Bhikkhus. While I was thus abiding in mindfulness and diligence, directing my mind (to Nibbana ),goodwill (lit., non-destructive thought) arose in me ...p... compassion (lit., non-harmful thought) arose in me. And I understood thus: "This compassion (lit., non-harmful thought) has arisen in me. It is not injurious to me, nor injurious to others, nor injurious to both myself and others. It makes for the growth of wisdom; it causes no vexation; and it is conducive to Nibbana."
Bhikkhus! Even if that (i.e., the non-harmful thought) should be thought and pondered throughout the night, I see no danger from that source. Bhikkhus! Even if that (i.e., the non-harmful thought) should be thought and pondered throughout the day, I see no danger from that source. Bhikkhus! Even if that should be thought and pondered throughout night and day, I see no danger from that source. However, after a long process of thinking and pondering, the body would be weary; if the body were to become weary, the mind would be distracted; and if the mind were to get distracted, it would be far removed from Concentration. (Accordingly,) bhikkhus, I kept my mind only on an object (of concentration) within myself; I calmed it well; I brought it to one-pointedness of mind; and I set it up well (in concentration). What was the reason for this? It was so that my mind might not be distracted. Bhikkhus! Whatever (kind of) thinking and pondering is repeatedly engaged in, the mind becomes inclined (i.e., habituated) to that way of thinking and pondering. If a bhikkhu repeatedly thinks and ponders on liberation (from sense-pleasures), he has abandoned thought of sense-pleasures and has engaged himself in repeated thought of liberation. The mind of that bhikkhu is inclined only to thought of liberation (from sense-pleasures). If a bhikkhu repeatedly thinks and ponders thoughts of goodwill ...p... If a bhikkhu repeatedly thinks and ponders thoughts of compassion, he has abandoned harmful thought, and has engaged himself in repeated thought of non-harmfulness (i.e., compassion). Then the mind of that bhikkhu is inclined only to non-harmful thought (i.e., compassion). Bhikkhus! It is as if, in the last month of the hot season, when all crops have been brought to the vicinity of the village, a cowherd would tend cattle while staying at the foot of a tree or in the open, as he would need to be only mindful that those were the cattle (he was tending). In the same way, bhikkhus, I needed to be just mindful that those were the thoughts (I had).18
211. Bhikkhus, I had made unrelenting effort. Mindfulness was steadfast in me. It was constant. My person (both in body and mind) was concentrated on one object. Bhikkhus, being detached from sensual pleasures and demeritorious factors, I achieved and remained in the first jhana which has vitakka (initial application of the mind), vicara (sustained application of the mind), and which has piti (delightful satisfaction) and sukha (bliss) born of detachment from the nivaranas (hindrances). Having got rid of vitakka and vicara, I achieved and remained in the second jhana, with internal tranquillity, with enhancement of one-pointed ness of mind, devoid of vitakka and vicara, but with piti and sukha born of Concentration. Having been detached from phi as well, I dwelt in equanimity with mindfulness and clear comprehension and experienced sukha in mind and body. I achieved and remained in the third jhana, that which causes a person who attains it to be praised by the Ariyas as one who has equanimity and mindfulness, one who abides in sukha. By dispelling both pleasure and pain, and by the previous disappearance of gladness and sadness, I achieved and remained in the fourth jhana, without pleasure and pain, a state of equanimity and absolute purity of mindfulness. 212. When the settled mind had thus become perfectly pure, cleansed, unsullied (by defilements), uncontaminated (by defilements), malleable, ready or application, firm and imperturbable, I directed it towards (attainment of) pubbenivasanussati nana, the power that recollects existences of the past. I could recollect many (of my) existences of the past, namely, one past existence, or two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand or a hundred thousand existences. I could recollect existences in many cycles of dissolution, in many cycles of development, or in many cycles of the rounds of dissolution and development. I could recollect that: 'In such an existence, I had such a name, such a lineage (i.e., clan), such an appearance, such food (nutriment), experienced such well-being and suffering, and had such a span of life. On my death in that existence, I was born in another existence. In that (new) existence, I had such a name, such a lineage, such an appearance, such food, experienced such well-being and suffering, and had such a span of life. On my death in that existence, I was reborn in this (present) existence.' In this way I could recollect my many and varied existences together with their characteristics and related facts (such as names and clans).* Bhikkhus, in the first part of the night, I gained this first vijja (psychic knowledge of past existences). Just as, in one who mindfully and strenuously puts forth effort with mind directed (to Nibbana), avijja (ignorance of past existences) disappears, vijja (psychic knowledge of past existences) arises, darkness disappears and light appears, similarly (in me), avijja disappeared, vijja arose, darkness disappeared and light appeared.
213. When the settled mind had thus become perfectly pure, cleansed, unsullied, uncontaminated, malleable, ready for application, firm and imperturbable, I directed it towards (attainment of) cutupapata nana, the power that can know the passing away of beings and their rebirth in their new destinations. With dibbacakkhhu nana, the psychic power of divine sight which is extremely clear, surpassing the sight of men, I could see beings in the process of passing away and also of coming into existence, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations. I could know (about) beings arising in accordance with their own kamma-actions. I knew thus: 'These beings were full of evil committed bodily, verbally and mentally. They maligned the Ariyas, held wrong views and performed actions according to wrong views. After death and dissolution of their bodies, they have reappeared in wretched destinations (duggati), in miserable existences (apaya), states of ruin (vinipata), realms of continuous suffering (niraya). But, friends, there are also beings who are endowed with goodness done bodily, verbally and mentally. They did not malign the Ariyas, held right views and performed according to right views. After death and dissolution of their bodies they have reappeared in good destinations, the happy world of the devas.* Thus, with the psychic power of divine sight which is extremely clear, surpassing the sight of men, I could see beings in the process of passing away and also of coming into existence, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations and could know (about) beings arising in accordance with their own kamma-actions. Bhikkhus, in the middle part of the night, I gained this second vijja (the psychic power of divine sight). Just as, in one who mindfully and strenuously puts forth effort with mind directed (to Nibbana), avijja (lack of psychic power of divine sight) disappears, vijja (the psychic power of divine sight) arises, darkness disappears and light appears, similarly (in me), avijja disappeared, vijja arose, darkness disappeared and light appeared. 214. When the settled mind had thus become perfectly pure, cleansed, unsullied, uncontaminated, malleable, ready for application, firm and imperturbable, I directed it towards (attainment of) asavakkhaya nana , the Insight which uproots the asavas. I knew: "This is dukkha"20 as it really is; I knew: "This is the cause of dukkha" as the cause really is; I knew: "This is the extinction of dukkha" as it really is; and I knew: "This is the practice 22 leading to the extinction of dukkha" as it really is. I knew: "These are the asavas" 23 as they really are; I knew: "This is the cause of the asavas" as the cause really is; I knew: "This is the extinction of the asavas" 24 as it really is; I knew: "This is the practice leading to the extinction of the asavas" as it really is. Knowing thus and seeing thus, my mind became liberated from kamasava, the defilement of sense-pleasure, bhavasava, the defilement of hankering after (better) existence, and avijjasava, the defilement of ignorance of the Four Ariya Truths. When (the mind was thus) liberated, there occurred the knowledge 'It is liberated'. I knew 'Rebirth is no more; the Noble Practice of Purity has been fulfilled; what needed to be done for the attainment of magga Insight has been done; nothing else remains to be done for this attainment of Magga. Bhikkhus, in the last part of the night, I gained this third vijja (the Insight which uproots asavas). Just as, in one who mindfully and strenuously puts forth effort with mind directed (to Nibbana), avijja (lack of Insight which uproots asavas) disappears, vijja (the Insight which uproots asavas) arises, darkness disappears and light appears, similarly (in me), avijja disappeared, vijja arose, darkness disappeared and light appeared.
215. Bhikkhus! Here is a simile. Suppose that in a great forest there were a low-lying marsh near which a great herd of deer lived, and suppose there came (lit., appeared) a man who desired (to bring about) loss, disadvantage and insecurity to the herd. He might block the safe, secure and pleasant path and open up a treacherous path, stationing there a male deer as a decoy and a doe as a lure. If this were done, bhikkhus, after a time that herd of deer would meet with misfortune and destruction. Bhikkhus! If there appeared a man desiring to do good, to bring well-being and to provide safety to the herd of deer, he would open up the safe secure and pleasant path and block the treacherous path, remove the male decoy and do away with the female lure. If this were done, the great herd of deer would after a time grow, thrive and increase. Bhikkhus! To illustrate the meaning (of this discourse) I gave (you) the simile. Here is the significance of the simile: Bhikkhus! The low-lying marsh stands for sense-pleasures; the herd of deer beings. Bhikkhus! That man who desired (to bring about) loss, disadvantage and insecurity is Mara, the Evil One. The treacherous path refers to the Wrong Path of Eight Constituents. And what is this Wrong Path of Eight Constituents? It is the Path that comprises Wrong View, Wrong Thought, Wrong Speech, Wrong Action, Wrong Livelihood, Wrong Effort, Wrong Mindfulness and Wrong Concentration. Bhikkhus! The male decoy is nandiraga, passionate attachment (to sense-objects). Bhikkhus! The female lure is avijja, ignorance. 25 Bhikkhus! The man who desired the advantage, the well-being and the safety (of beings) is the Tathagata, worthy of special veneration, the perfectly self-enlightened. Bhikkhus! The safe, secure and pleasant path is this Ariya Path of Eight Constituents. And what is this Ariya Path of Eight Constituents? It is the Path that comprises Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
Bhikkhus! Thus have I opened this safe, secure and pleasant Ariya Path, having blocked the Wrong Path, having removed the male decoy of nandiraga, passionate attachment, and having done away with the female lure of avijja, ignorance. Bhikkhus! What a compassionate Teacher, who has the welfare of his disciples at heart, should do out of compassion (for the disciples), that I have done for you. Bhikkhus! There are the places at the foot of trees. There are the secluded places. Bhikkhus! Meditate! Do not be unmindful. Do not be remorseful later! This is our instruction to you. Thus spoke the Bhagava. Delighted, the bhikkhus rejoiced in what the Bhagava had said. End of the Dvedhavitakka Sutta, the ninth in this vagga. |
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