The Removal of
Distracting Thoughts
A Discourse of
the Buddha
(Vitakka-Santana Sutta; Majjhima Nikaya No. 20)
With the Commentary
and Marginal Notes
Translated by
Soma Thera
The Wheel Publication No. 21
Copyright (C) 1981
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Contents
The Removal of Distracting Thoughts
Thus have I heard. At one time the Blessed
One was staying at Savatthi, in Jeta's Grove, Anathapindika's Pleasance.
The Blessed One addressed the bhikkhus, saying, "Bhikkhus," and they replied
to him saying, "Reverend Sir". The Blessed One spoke as follows:
"Five things should be reflected
on from time to time, by the bhikkhu who is intent on the higher consciousness.
What five?
When evil unskillful thoughts connected
with desire, hate, and delusion arise in a bhikkhu through reflection on
an adventitious object, he should, (in order to get rid of that), reflect
on a different object which is connected with skill. Then the evil unskillful
thoughts are eliminated; they disappear. By their elimination, the mind
stands firm, settles down, becomes unified and concentrated, just within
(his subject of meditation).
Like an experienced carpenter or
carpenter's apprentice, striking hard at, pushing out, and getting rid
of a coarse peg with a fine one, should the bhikkhu in order to get rid
of the adventitious object, reflect on a different object which is connected
with skill. Then the evil unskillful thoughts connected with desire, hate
and delusion are eliminated; they disappear. By their elimination the mind
stands firm, settles down, becomes unified and concentrated, just within
(his subject of meditation).
If the evil unskillful thoughts continue
to arise in a bhikkhu, who in order to get rid of an adventitious object
reflects on a different object which is connected with skill, he should
ponder on the disadvantages of unskillful thoughts thus: Truly these thoughts
of mine are unskillful, blameworthy, and productive of misery. Then the
evil unskillful thoughts are eliminated; they disappear. By their elimination,
the mind stands firm, settles down, becomes unified and concentrated, just
within (his subject of meditation).
Like a well-dressed young man or
woman who feels horrified, humiliated and disgusted because of the carcass
of a snake, dog, or human that is hung round his or her neck, should the
bhikkhu in whom unskillful thoughts continue to arise in spite of his reflection
on the object which is connected with skill, ponder on the disadvantages
of unskillful thoughts thus: Truly, these thoughts of mine are unskillful,
blameworthy, and productive of misery. Then the evil, unskillful thoughts
are eliminated; they disappear. By their elimination, the mind stands firm,
settles down, becomes unified and concentrated, just within (his subject
of meditation).
Like a keen-eyed man shutting his
eyes and looking away from some direction in order to avoid seeing visible
objects come within sight, should the bhikkhu in whom evil, unskillful
thoughts continue to arise in spite of his pondering on their disadvantageousness,
endeavor to be without attention and reflection as regards them. Then the
evil, unskillful thoughts are eliminated; they disappear. By their elimination,
the mind stands firm, settles down, becomes unified and concentrated, just
within (his subject of meditation).
If evil, unskillful thoughts continue
to arise in a bhikkhu in spite of his endeavor to be without attention
and reflection as regards evil, unskillful thoughts, he should reflect
on the removal of the (thought) source of those unskillful thoughts. Then
the evil, unskillful thoughts are eliminated; they disappear. By their
elimination, the mind stands firm, settles down, becomes unified and concentrated,
just within (his subject of meditation).
Just as a man finding no reason for
walking fast, walks slowly; finding no reason for walking slowly, stands;
finding no reason for sitting down, lies down, and thus getting rid of
a posture rather uncalm resorts to a restful posture, just so should the
bhikkhu in whom evil, unskillful thoughts arise, in spite of his endeavor
to be without attention and reflection regarding them, reflect on the removal
of the (thought) source of those unskillful thoughts. Then the evil, unskillful
thoughts are eliminated; they disappear. By their elimination, the mind
stands firm, settles down, becomes unified and concentrated, just within
(his subject of meditation).
If evil, unskillful thoughts continue
to arise in a bhikkhu in spite of his reflection on the removal of a source
of unskillful thoughts, he should with clenched teeth and the tongue pressing
on the palate, restrain, subdue and beat down the (evil) mind by the (good)
mind. Then the evil, unskillful thoughts connected with desire, hate and
delusion are eliminated; they disappear. By their elimination, the mind
stands firm, settles down, becomes unified and concentrated, just within
(his subject of meditation).
Like a strong man holding a weaker
man by the head or shoulders and restraining, subduing and beating him
down, should the bhikkhu in whom evil, unskillful thoughts continue to
arise in spite of his reflection on the source of unskillful thoughts,
restrain, subdue and beat down the (evil) mind by the (good) mind, with
clenched teeth and the tongue pressing on the palate. Then the evil, unskillful
thoughts connected with desire, hate and delusion are eliminated; they
disappear. By their elimination, the mind stands firm, settles down, becomes
unified and concentrated, just within (his subject of meditation).
When, indeed, bhikkhus, evil unskillful
thoughts due to reflection on an adventitious object are eliminated, when
they disappear, and the mind stands firm, settles down, becomes unified
and concentrated just within (his subject of meditation), through his reflection
on an object connected with skill, through his pondering on the disadvantages
of unskillful thoughts, his endeavoring to be without attentiveness and
reflection as regards those thoughts or through his restraining, subduing,
and beating down of the evil mind by the good mind with clenched teeth
and tongue pressing on the palate, that bhikkhu is called a master of the
paths along which thoughts travel. The thought he wants to think, that,
he thinks; the thought he does not want to think, that, he does not think.
He has cut down craving, removed the fetter, rightly mastered pride, and
made an end of suffering."
The Blessed One said this, and the
bhikkhus glad at heart, approved of his words.
The Commentary to
The Discourse on the Removal of Distracting Thoughts
With Marginal Notes from the Subcommentary
[1]
Thus have I heard: evam me sutam. This Discourse on the Removal
of Distracting Thoughts (Vitakka santhana sutta) was heard by me
in this way.
"Me" refers to the Elder Ananda who
recited the Discourse-collection (Sutta Pitaka) of the Pali Canon
at the first Council of purified ones (arahantas) held at Rajagaha after
the passing away of the Buddha.
By the bhikkhu who is intent on
the higher consciousness: adhicittam anuyuttena bhikkhuna. Consciousness
connected with the practice of the ten courses of skillful action (dasa
kusala kamma patha) is referred to here as just (wholesome) consciousness
(cittameva). Superior to that (merely wholesome consciousness) is
the consciousness of the eight absorptions become a basis for the development
of insight (vipassana padakam atthasamapatti cittam). This (superior)
consciousness is the higher consciousness.
[2]
Consciousness connected with the practice of the ten courses of skillful
action is just an example of what is not meant here by the term higher
consciousness. Consciousness of the ten courses of skillful action is just
consciousness not forming a part of things supernormal (uttarimanussadhamma).
Consciousness of the eight absorptions
that has become a basis for the development of insight, is meant here by
"higher consciousness."
Some (dwellers of the Abhayagiri
vihara at Anuradhapura) say that the consciousness associated with insight,
is the higher consciousness (vipassanaya sampayuttam adhicittan'ti keci).
By one who is intent on (anuyuttena)
means: by one who is diligently occupied with (yutta payuttena).
This bhikkhu is not intent on the
higher consciousness the while he is going forth, sitting-mat in hand,
to a place near a tree in a jungle thicket, at the bottom of a hill, or
on a slope, with the thought, "I shall do the recluse's duty." He is also
not intent on that, when removing grass and leaves for the sitting place,
with hands or feet. When, however, having sat down, after washing his hands
and feet, he remains with legs crossed, having taken up his preliminary
subject of meditation, he is indeed intent on the higher consciousness.
"Intent on" means: intent
on producing the yet unarisen higher things and zealously developing to
completion the higher things that have already arisen.
"The preliminary subject of meditation"
(mula kammatihana) is the subject of meditation the bhikkhu is fostering
(parihariya kammatthana).
"When...he remains...having taken
up" means: when having taken up the preliminary subject of meditation,
he remains applying himself to it (or when having taken up the preliminary
subject he applies himself to the development of it).
Though full absorption is not reached
through the meditation he is still one intent on the higher consciousness.
Things: nimittani are practical
methods -- reasonable ways (karanani).
From time to time: kalena kalam
means: on different occasions (samaye samaye).
Is not the subject of meditation to
be reflected on always, without putting it aside even for a moment? Why
did the Blessed One say "from time to time"?
There are thirty-eight subjects classified
in the text (paliyam). By the bhikkhu who having selected one of
these, one which appeals to him, and is seated there is no reflection on
these five things (nimittani) so long as imperfections (upakkilesa)
do not appear.
When an imperfection appears, the
danger should be driven away by means of these things.
Pointing out this the Blessed One
said: "From time to time..."
The opinion of the objector
is as follows: Because it is said "by him who is intent on the higher consciousness
(adhicittam anuyuttena)" and as the term "intent on the higher consciousness"
means: "diligently applying oneself to the meditation without a break"
is it not the fact that the Blessed One began his exposition with the words,
"these five things should be reflected on from time to time", in order
to point out the method of driving out danger to the meditation that progresses?
The other stated that there are thirty-eight
subjects of meditation in the text, and so forth, in order to point out
that the Master said, "From time to time" because these five things have
to be reflected on at the proper time for the purpose of purifying the
mind of the beginner devoted to inner culture when sometimes imperfections
of meditation (bhavana upakkilesa) arise in him.
Connected with desire: chandupasamhita
means associated with desire, associated with lust (ragasampayutta).
The field (khetta) and the object (arammana) of these three
obsessive thoughts should be known.
The eight kinds of consciousness associated
with greed are the field of obsessive thoughts connected with desire.
The two kinds of consciousness associated
with hatred are the field of obsessive thoughts connected with hate.
Even the twelve kinds of unwholesome
consciousness are the field of obsessive thoughts connected with delusion.
The two kinds of consciousness combining with scepsis and restlessness,
indeed are equally the field of these obsessive thoughts connected with
delusion.
To even all three kinds of obsessive
thought, just living beings and inanimate things are the object, since
these obsessive thoughts come into being in regard to living beings and
inanimate things viewed unimpartially by way of liking and disliking them.
Living beings and inanimate
things are unimpartially viewed by way of liking and disliking when the
dear and the not dear are unequally seen, are wrongly seen.
Viewing unimpartially (asamapekkhanam)
is the laying hold of an object with unsystematic attention through looking
in ignorantly in a worldly way (gehasita aannna upekkha vasena arammanassa
ayoniso gahanam).
He should...reflect on a different
object which is connected with skill: a??am nimittam manasikatabbam kusalupasamhitam
means: an object different from the adventitious object, and one which
is connected with skill, should be reflected on.
Here the explanation of the term
"different object" is as follows: When a thought connected with desire
for living beings, arises, the development of the idea of the unlovely
(asubha bhavana) is a different object, and when a thought connected
on with desire for inanimate things arises, the reflection on impermanence
(anicca manasikara) is a different object.
When a thought connected with hate
towards living beings arises, the development of the idea of friendliness
(metta bhavana) is a different object and when a thought connected
with hate for inanimate things arises, the reflection on the modes of materiality
(dhatu manasikara) is a different object.
Wheresoever, a thought connected
with delusion concerning living beings or things arises, the fivefold reliance
associated with the doctrine (pa?ca dhammupanissayo) is the different
object.
An object different from
the adventitious object: tato nimittato a??am nimittam. A different,
new object separate from the cause for the arising of unskillful thought
connected with desire, hate and delusion (tatchandupasamhitadi akusala
vitakkuppatti karanato).
One which is connected with skill: kusala
nimittotam. The cause for the proceeding of states of consciousness
that is with skill.
Should be reflected on: manasikatabbam.
Should be placed in the mind, should be thought upon as a meditation, or
should go in the mind-flux (citte thapetabbam).
The unlovely (asubahma) is
indeed the unlovely object (asubha nimittam).
When greed arises in regard to living
beings with thoughts like the following: "This one's hands are beautiful,"
"This one's feet are beautiful," one should think by way of the unlovely
thus: To what are you attached? Are you attached to the hair of the head,
the hair of the body, nails, teeth, skin...or urine? [This refers to the
thirty-two parts of the body.]
This body (attabhava) held
up by three hundred bones, bound with nine hundred nerve strings, plastered
over with nine hundred lumps of flesh, wrapped completely in a wet skin,
covered with the color of the cuticle (chavi ragena), drips filth
from the nine open sores and the ninety-nine thousand pores of the hairs
of the body. It is filled with a collection of bones, is bad-smelling,
contemptible, repellent, and is the sum of the thirty-two parts. There
is neither essence nor excellence in it. To one who thinks thus of the
unlovely (nature of the body), the greed connected with living beings is
cast out. Therefore the different object is the thinking on the object
(nimitta) which produces greed, by way of the meditation on the
unlovely (nature of the body).
When there is greed for inanimate
things like bowls and robes it is cast out through reflection of two kinds
of bringing about detachment for inanimate things, namely those on ownerlessness
and temporariness, taught in the section of the enlightenment factors (bojjhanga)
in the commentary to the Satipatthana Sutta. Therefore the thinking on
the object (which produces greed), by way of the reflection of impermanence
is the different object.
Reflection...on ownerlessness
and temporariness; this bowl gradually ends up as broken pieces, having
changed color, became old, developed cracks and holes or having smashed
up; this robe, having faded, worn out will have to be thrown away with
the end of a stick, after it is used as a rag to wipe the feet with. If
these had an owner, he would prevent them from being destroyed. In this
manner should the reflection on ownerlessness be done. And the reflection
on temporariness should be done with the thought that these cannot last
long, that these are of brief duration.
When there is hatred towards living
beings, friendliness should be developed as taught in the discourse on
the Overcoming of Ill-will (aghata vinaya), the instruction with
the Parable of the Saw (kakacupamovada), and the like. In one developing
friendliness, hatred vanishes. Therefore the development of friendliness
for the object (which produces anger) is the different object.
The discourse on the Overcoming
of Ill-will in the Anguttara Nikaya is as follows:
"Bhikkhus, these are the five ways
of overcoming ill-will. Whenever ill-will is arisen in a bhikkhu it should
altogether be overcome. What are the five?
"Should ill-will arise at any time,
in a person, friendliness should be developed in him...compassion should
be developed in him...equanimity should be developed in him...the state
of being without mindfulness and reflection (in regard to the object producing
hate) should be developed in him...Thus should ill-will be overcome in
that person. Indeed, these are five ways of overcoming ill-will. Wherever
it is arisen in a bhikkhu, it should be overcome entirely."
("Instruction on the Parable of the
Saw" is Discourse No. 21 of the Majjhima Nikaya)
"And the like": similes like that
of the firebrand from funeral pyre (unclean, untouchable).
"Friendliness should be developed
having overcome hate in the manner taught in the above mentioned teachings.
Further, when one gets angry with the
stump (of a tree), a thorn, grass or leaves one should ask oneself: With
whom are you angry? Or who is it that is angry? Is it the earth-element
or the water-element? To one who reflects on the elements (dhatumanasikara)
anger in regard to inanimate things vanishes. Therefore the reflection
of the elements of the object (internal or external -- the thinker or the
thought which produces anger) is the different object.
When however, delusion appears, in
any circumstances, there should be dependence on reliance on or the resorting
to five things (five expedient things). They are as follows:
The practice of living under
the guidance of a teacher.
The work of learning the doctrine.
The work of inquiring into the meaning
of doctrines learnt.
The act of listening to the doctrine
at suitable times.
The work of inquiring into what are
and what are not causes.
Through dependence on these five things
or through resorting to these five expedients the element of delusion (moha
dhatu)[3] is
eliminated.
In this way also a bhikkhu's delusion
is eliminated; When he, while learning too, becomes energetic through the
thought: The teacher punishes him who does not learn at the proper time,
him who does not recite well and him who does not recite at all.
In this way also, a bhikkhu's delusion
is eliminated: When he, while inquiring from esteemed and respected bhikkhus,
after going into their presence: "Reverend Sir, how is this? What does
this mean?" dispels doubts.
In this way also, a bhikkhu's delusion
is eliminated: When to him the meaning of various passages becomes clear
while listening carefully to the doctrine, after going to a place where
the doctrine is expounded to the public.
In this way also, a bhikkhu's delusion
is eliminated: While he becomes expert in discerning the cause of a thing
from what is not its cause saying thus: "This is the reason for this; this
not the reason."
Further, unskillful thoughts are
surely eliminated in one practicing by any one of the thirty-eight subjects
of meditation; but the lust, hatred and delusion which are eliminated by
their direct opposites, by what is contrary to them, namely these five
objects (or practical methods) are thoroughly eliminated.
It is like this; a fire may surely
be put out after its being struck with firebrands, earth and branches,
but when it is extinguished with water which is directly opposed to it,
it is extinguished well. In the same way the lust, hatred and delusion
which is eliminated with these five objects (pa?ca nimittani, mentioned
at the beginning of the discourse) are eliminated well. Therefore, it should
be understood, were these stated.
Becomes energetic (yatta
patiyatto). The bhikkhu who is possessed of the desire for things like
the asking of permission to go to the village becomes energetic (yatto)
and active (sajjito).
The meaning of various passages becomes
clear (tesu tesu thanesu attho pakato hoti) = to one listening to
the doctrine the meaning of different passages explained becomes clear
with the comprehension thus: "Here, virtue is expounded, here concentration,
here wisdom".
Expert in discerning the cause of
a thing from what is not its cause (Thanathana vinicchaye cheko)
by knowing for instance that the eye, visible object, light and so forth
are the reasons for eye-consciousness and not for ear-consciousness.
Connected with skill (kusalupasamhitam).
Dependent on skill, become a condition of skill.
Just within (ajjhattikam eva).
Just inside the pasture (gocarajjhattikam eva), that is, just within
the resort, the subject-of-meditation of the bhikkhu devoted to the higher
consciousness.
Carpenter (palagandho) = joiner
(vaddhaki).
With a fine peg (sukhumaya aniyam).
A peg of heartwood, finer than some peg one wishes to take out (or draw
out) of a board (yam anim niharitukamo hoti, tato sukhumataraya saradaru
aniya).
Coarse peg (olarikam anim).
An incongruous peg in a board or plank of sandalwood or of a heartwood
(of sandal) (candana phalake va sara phalake va akotitam visamanim).
In a board (or plank) of...heartwood
(sarapha-lake) = in a plank of sandal heartwood (candanamaye
saraphalake).
An incongruous peg (visamanim)
= a peg standing incompatibly there, in a board or plank of sandalwood
(visamakarena tattha thitam anim).
The mind of the bhikkhu intent on the
higher consciousness is like the plank of sandal heartwood; the unskillful
thoughts are like the incongruous peg: the skillful object of meditation
on things such as the unlovely which is different from the object producing
unskillfulness is like the fine peg. The removal of unskillful objects
such as the meditation on the unlovely is like the removal of the coarse
with the fine peg.
If the yogin who, like a person shocked
by the carcass slung round his neck by an enemy who has brought it (paccatthikena
anetva kanthe baddhena), thinks wisely, by himself, of these unskillful
thoughts as blamable and productive of suffering, in many ways, the unskillful
thoughts are eliminated in him.
In many ways (iminapi
iminapi karanena). These thoughts are blamable and productive of suffering
in many ways, because of their being produced through unskillfulness (akosallasambhuta-taya);
of their being opposed to skill (kusalapatipakkha-taya) of their
unhealthiness through being afflicted with the disease of sense-desire
called worldliness (gehasita-rogena sarogataya); of their being
subject to the censure of the wise (vi??ugarahitabbataya); because
of their loathsomeness (jigucchataya); because of the unpleasantness
of their results (anitthaphalataya) and because of their nature
of bringing about no satisfaction (nirassadasamvattaniyataya).
But he who is unable to think wisely
by himself should see his teacher and tell the teacher about the troubles
(in meditation). Or he should see his preceptor, a respected fellow-bhikkhu
or the chief of the order for the same purpose. Or he should ring the bell
(or strike the gong), assemble even the order of bhikkhus and inform the
order of the troubles (in meditation). For, at a meeting of many persons,
there surely will be one learned man who will explain to him who is troubled:
"Thus should the disadvantages of these thoughts be understood", or he
will check these thoughts of the person troubled in meditation) with the
talk that is intended for the removal of desire for the body (kayavicchandaniya
katha) and so forth.
Should endeavor to be without
attention and reflection (asati amanasikaro apajjitabbo). Those unskillful
thoughts should just not be remembered, not be dwelt upon. One should be
occupied with something else.
Just as a man who does not want to
see a certain object, shuts his eyes, just so should the bhikkhu in whom
an unskillful thought arises, while he is meditating on the subject of
meditation to which he resorts repeatedly (mulakammatthana) occupy
himself with something else. By doing that his unskillful thought is eliminated.
When that unskillful thought is eliminated he should again sit down to
meditate on the subject-of-meditation he is keeping to, preliminary object
of meditation to which he repeatedly resorts (mula kammatthana).
If the unskillful thought is not
eliminated he should recite aloud some composition of doctrinal explanation
he knows by heart. If when being occupied with something else in this way,
too, it is not eliminated, he should take out from his bag a manual, if
he has one, in Which the virtues of the Buddha and the Doctrine are written
and by reading it occupy himself with something else.
If by that, too, it is not eliminated,
he should take out of the bag such things like the pair of fire-sticks
and by turning his attention to them, saying, "This is the upper fire-stick,
this is the lower," and so forth occupy himself with something else.
If by that, too, it is not eliminated
he should, having taken out the receptacle (sipatikam), by contemplating
the requisites thus: "This is the awl; this is the pair of scissors; this
is the nail-cutter; this is the needle," occupy himself with something
else.
If by that, too, it is not eliminated,
he should occupy himself with something else by darning the worn-out parts
of the robe. so long as the unskillful thought is not eliminated, he should
by doing various skillful actions occupy himself with something else. When
it is eliminated he should again sit down to meditate on the subject he
is keeping to, (the preliminary object to which he resorts repeatedly).
Composition of doctrinal explanation
(dhammakatha pabandha) = a composition helpful to the subject-of-meditation
(kammathanassa upakaro dhamma katha pabandho).
Manual (muttipotthako, lit: fist-book,
a hand-book). A book carried about and which is about the size of the
fist (hand).
By contemplating (sama??amentena)
= by concentrating (sama??aharantena).
But building work (erecting new buildings
and repairing of old ones etc.) should not be begun. Why? Because when
the unskillful thought is destroyed there will be no time for reflection
on the subject-of-meditation. But wise ones of old (paranaka pandita)
destroyed unskillful thought having done building work too (nava kammani
pana na patthapetabbam; kasma? vitakke pacchine kammatthanamanasikarassa
okaso na hoti).
(There will be) no time
(okaso na hoti) because of the making complete (or bringing to completion)
of what is begun (araddhassa pariyosapetabbato). The bringing to
an end of what is begun or not beginning (not starting some new work) is
the counsel of the elder (aradddhassa antagamanam anarabbho va'ti theravado)
This is a story connected with building
activity. The preceptor (upajjhaya) of Tissa, the novice, it is
said, was staying at the great monastery of the city of Tissa (Tissamahavihara;
in South-east Ceylon).
"Reverend Sir", said the novice to
the preceptor, "I am dissatisfied". Then the elder said to the novice:
"Water for bathing is scarce, in this monastery. Take me to Cittalapabbata
(Cittala Hill)". The novice did that. There (at Cittalapabbata) the Thera
told him: "This monastery is very largely property made over to the use
of the Order as a whole (sanghiko). Make me personal dwelling place."
"Good, Reverend Sir," said the novice.
He began to do three things at once. The learning of the Samyutta Nikaya
from the beginning; the clearing of a cave on a hill and work on the preliminary
stage of practice on the meditation on fire (tejokasina parikamma),
and reached absorption in the subject-of-meditation, learned the Samyutta
Nikaya to the end, and finished clearing the cave. Having done all, he
informed the preceptor about the completion of the tasks. The preceptor
said: "Novice, it was done by you with difficulty. Today you yourself first
stay there."
The novice, while staying that night
in the cave (he had cleared), having obtained suitable weather conditions,
developed insight, reached arahantship and passed away, just there (tattheva
parinibbayi).
Having taken his bones (dhatuyo),
they (the people) built a shrine. To this day that shrine is known as the
shrine of the elder Tissa (Tissattheracetiyanti pa??ayati).
While exerting himself in
clearing the cave just to check unskillful thoughts, in reciting the Samyutta
Nikaya and in the practice of the preparatory part of the meditation on
the fire-device for doing the work that precedes the function of seeing
the truth through Streamwinning, he accumulated the merit of the three
kinds of skillful action of body, speech and mind.
The elder said: "Water for bathing
is scarce in this monastery. Take me to Cittalapabbata" having known the
novice's latent tendency (to good) and his particular meditation-device.
Therefore, everything was effected according to his intention (Thero
tassa asayam kasina?ca savisesam janitva imasmim vihareti adim avoca. Tenasa
yathadhippayam sabbam sampaditam).
This is called the section dealing
with "non-attention" on account of the explanation in it of the manner
of checking the flow of unskillful thoughts by not attending to them (asati
pabbam nama asatiya vitakka niggahana vibhavanato).
He again said: "If evil unskillful thoughts
continue to arise in a bhikkhu" and so forth in order to set forth the
section of "inquiry into the source of the unskillful thoughts" (vitakka
mula bheda pabbam).
The section of inquiry into
the source of the unskillful thoughts is the making clear of the source
of the source of unskillful thoughts (vitakka mulassa tammulassa ca
bheda vibhavanam).
He should reflect on the removal
of the thought source of those unskillful thoughts (vitakka sankhara
santhanam manasikatabbam).
What is forming is formation (sankharoti
ti sankharo), condition (paccayo), cause (karanam), source
(mulam), is the meaning (attho). That state in which there
is stopping or ending is stopping or ending (santitthati ettha ti santhanam).
(Removal is the stopping or ending of a thing in the sense of getting rid
of it).
This is stated: What is the cause
of this unskillful thought? What is its condition? By what reason has it
arisen? Thinking thus, the source of the unskillful thoughts and the source
of the unskillful thoughts and the source of the source should be reflected
on by the yogin.
Just as if, bhikkhus, a man should
walk fast, and then to him it should occur thus: "But why do I walk fast?
Now, let me walk slowly." And as if, then, he should walk slowly and it
should occur to him thus: "Why do I walk slowly? Now let me stand". (Seyyathapi
bhikkhave puriso sigham gaccheyya tassa evamassa kinnukho aham sigham gacchami
yannunaham sanikam gaccheyyanti so sanikam gaccheyya, tassa evamassa kinnu
kho aham sanikam gaccheyya, tassa evamassa kinnu kho aham sanikam gacchami
yannunaham tittheyyanti).
(The above is paraphrased in the translation of the discourse as follows:
"Just as a man finding no reason for walking fast walks slowly: finding
no reason for walking slowly, stands").s
"But why do I walk slowly": He thinks
thus: What profit is there to me by this fast walking? I shall walk slowly.
"And as if, then, he should walk
slowly"; as if he, having thought in the foregoing way, should walk slowly.
This is the method of explanation throughout (this simile).
The man's walking fast is comparable
to the bhikkhu's entry into the state of unskillful thinking; the walking
slowly, to the cutting off of unskillful thought-conduct (vitakka cara);[4]
the standing, to the descent of the subject-of-meditation into the bhikkhu's
mind, with the cutting off of unskillful thought-conduct; the sitting down
to the attainment of arahantship through the development of insight; the
lying down, to passing the day in the attainment of the fruit that has
Nibbana for its object.
In him, who goes to (find) the source,
and the source of that source, of unskillful thoughts questioning himself
thus: "Possessed of what cause, due to what condition, are the unskillful
thoughts?" there is a slackening of unskillful thoughts. (Owing to an access
of energy), when the slackening of unskillful thought conduct reaches its
highest point, unskillful thoughts are entirely dissolved (vitakka sabbaso
nirujjhanti).
What produces unskillful
thoughts is the source of unskillful thought (vitakkam sankharoti vitakka
sankharo). It is the condition for unskillful thoughts (vitakka
paccayo), (and that condition is) unwise reflection (even) on the sensuously
favorable etc. taking them as lovely etc. (subha nimittadisu pi subhadina
ayoniso manasikaro.)
The state, indeed, by which the production
of unskillful thoughts ends is called (the ending or) the removal of the
source of unskillful thought (so pana vitakka sankharo santitthati etta'ti
vitakka sankhara sanihanam). The source of unskillful thought is the
delusion of perceiving unlovely things and so forth as lovely and so forth
(asubhe subhanti adi sa??a-vipallaso). Therefore it is said: the
source, and the source of that source, should be reflected on (tenaha
vitakkana mala?ca mulamula?ca manasikatabbam).
In him who goes to (find) the
source of unskillful thoughts (vitakkanam mulam gacchantassa) = in
him who goes along the domain of knowledge, by way of investigation, to
the root of wrong thoughts, to the cause of their arising (upaparikkhana
vasena miccha vitakkanam mulam, uppati karanam nanagatiya gacchantassa).
There is a slackening of unskillful
thought-conduct (vitakka caro sithilo hoti). In him who knows according
to reality, unskillful thoughts do not continuously proceed, as in the
time before he knew truly (yathavato janantassa pubbe viya abhinham
nappavattanti).
When the slackening of unskillful
thought-conduct reaches its highest point (tasmin sithilibhute matthakam
gacchante), through arriving at a stable state, gradually (anukkamena
thirabhavappattiya).
Unskillful thoughts are entirely
dissolved (vitakka sabbaso nirujjhanti). Even all wrong thoughts
go, do not assail one or owing to the completion of the meditation are
eliminated without remainder (miccha vitakka sabbe pi gacchanti na samudacaranti
bhavana paripuriya va anavasesa pahiyanti).
The meaning should be brought out through
the "Daddabha birth-story".
It is said that a ripe vilva fruit
having been cut off from its stalk, fell close to the ear of a hare which
was asleep at the foot of the vilva tree. Getting up on hearing that noise,
it thought: "The earth is being destroyed," and fled. The other beasts
which were in front of him, fled, too, seeing the hare's flight.
At that time the Bodhisatta was a
lion and he thought: "The earth is destroyed at the end of an eon (kappavinase).
"In the interval (between the beginning and the end of an eon) there is
no destruction of the earth. Now, let me after going from source to source
(mula mulam gantva) find out (anuvijjeyyam).
The lion questioned each animal separately
beginning with the elephant. When he came to the hare, he asked: "Dear,
did you see the earth being destroyed?" The hare: "Yes, lord." The lion:
"Come, friend, show." The hare: "I am not able, sire." Saying, "Hey, come;
don't fear." the lion using gentle speech alternately with firm speech
(taddha mudukena) took the hare along with him.
The hare standing not far from the
vilva tree said: "May there be blessing to thee! In that place in which
I stayed, it echoed. I do not know why it echoed."
The Bodhisatta told the hare: "You
stay here", and went up to the tree. He saw where the hare had lain, saw
the ripe (fallen) vilva fruit and looking upwards saw the fruit-stalk from
which the fruit had fallen and concluded as follows: "This hare whilst
lying asleep here got the idea that the earth was being destroyed when
he heard the sound of the fruit that fell near his ear." Then he questioned
the hare to see if the facts he had found out were true. The hare said:
"Yes, lord," confirming the lion's conclusions. The lion, thereupon, uttered
this stanza:
"The hare ran, after the
echoing sound of the vilva fruit that fell;
"Having listened to the hare's words,
the army of frightened beasts ran."
After that the Bodhisatta comforted
the beasts saying: "Don't fear."
Thus unskillful thoughts are eliminated
in him who goes (investigating things) from source to source.
It is said that beneath
the place where the hare was sleeping there was a huge rat hole -- a big
excavation made by rats -- and that the fruit falling on the ground above
it caused a loud sound (tassa kira sasakassa hettha mahamusikahi khata
mahavatam ahosi; tenassa patena maha saddo ahosi).
With the repetition of the words, "If
evil unskillful thoughts continue to arise," the Master points out to the
bhikkhu who fails to check the unskillful thoughts according to the instruction
in the section of inquiring into the source of unskillful thoughts, another
method.
With clenched teeth (datehi dantam
adhaya): with the upper teeth placed on the lower.
The mind by the mind (cetasa cittam).
The unskillful state of mind should be checked by the skillful state of
mind.
Strong man (balava puriso).
Just as if a brawny man -- a person with great physical strength -- should,
having caught hold of a weaker one by head or body, restrain, subdue and
beat down that weaker person -- make him wearied, exhausted and to faint
-- just so, should the unskillful thoughts be checked by the bhikkhu who
wrestles with the unskillful thoughts having overcome them saying, "Who
are you and who am I," and after whipping up great energy saying, "Let
the flesh and blood of this body dry up; let skin sinews and bones remain".
To point out the foregoing meaning, the Master gave the simile of the strong
man.
By the skillful state
of mind (kusala cittena) = by means of the mind associated with right
thinking (balava samma sankappa sampayuttena).
The unskillful state of mind (akusala
cittam) = the unskillful state of mind with such things like sensual
thought (kama vitakka sahitam).
Should be checked (abhinigganhitabbam).
Should after overcoming be checked thus: in such a way that in the future
no unskillful thoughts assail the bhikkhu. The state of the non-arising
of things should be produced is the meaning (yatha tassa ayatim samudacaro
na hoti evam abhibhavitva niggahetabbam anuppatti-dhammata apadetabba ti
attho).
When, indeed, Bhikkhu (yato kho bhikkhave).
This is called the division of summing up (pariyadanabhajaniyam nama).
The meaning of the phrase is even clear (utthana-mattameva).[5]
The division of that which
was pointed out from the beginning thus: "Five things should be reflected
on from time to time, by the bhikkhu who is intent on the higher consciousness",
by way of the (taking up completely) summing up of the time of reflection
of his object mentioned in the passage.
As a teacher of archery[6]
having taught the art of the five weapons to a prince come from a foreign
country spurs him on thus: "Go and take up the rulership of your country,"
after showing him what ought to be done with the five weapons thus: "If
robbers meet you on the way, use the bow; if that is destroyed or broken,
use the spear, the sword...and go (free)." And having done this, having
gone to his own country taken up the rulership, the prince enjoys the fortune
of sovereignty.
If to the bhikkhu who is intent on
the higher consciousness objects productive of unskillfulness (akusalanimitta)
arise during his meditation he, having established himself in the instruction
of the section of the "different object" (a??a nimitta pabba) and
checked those unskillful thoughts will reach saintship after developing
insight; unable to do it in that way, he will do it by the instruction
of the section on disadvantages (adinava pabba); unable to do it
in that way he will do it in that way too, by the instruction of the section
of searching the cause (mula bheda pabba): unable to do it in that
way too, by the instruction of the section of restraining (abhinigganhana
pabba) he will develop insight and reach saintship.
He is called a master of the paths
taken by the turns of thought (vasi vitakka pariyaya pathesu). He is
called one who is expert of control in the paths taken by the turns of
thoughts, one who is conversant with the art of control in the paths taken
by the turns of thought (vitakka carapathesu cinnavasi pagunavasi ti
vuccati).
The thought he will intend (to
think) (yam vitakkam akankhissati). This was said to show his expertness
of control. Formerly he was not able to think as he wanted and thought
what he did not want to think about. Now, owing to his expertness in the
control of thought, he is able to think as he wishes. Therefore it was
said: The thoughts he will want to think, those thoughts he will think.
The thoughts he will not want to think, those thoughts he will not think.
He has cut off craving (acchejji
tanhan'ti). This and the rest should be understood as taught in the
Sabbasava Suttanta Commentary.
Notes
1.
The Commentarial passages are translated from the Venerable Buddhaghosa's
Papa?casudani, the commentary to the Majjhima Nikaya. [Go
back]
2.
Indented passages are "marginal" notes taken from the subcommentary to
the Majjhima Nikaya. [Go back]
3.
Moha dhatu is just moha (--Tika). It is just a variation
for metrical reasons. [Go back]
4.
Might also be translated as "unskillful thought movement" or "unskillful
mental behavior or conduct". [Go back]
5.
The commentary to the Sabbasava Sutta, Majjhima Nikaya No. 2, has
the following comment on yata kho bhikkhave: The to of yoto
is gen., in the sense Yatho kho -- yassa kho" (of whom).
That is said (by the commentator). But the ancient teachers explain it
by "in which time," when or what time (yamhi kale).[Go
back]
6.
Satthacariyo'ti dhanubhadacriya (--Tika) -- a master of weapons
is a teacher of the knowledge of archery. [Go back]
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Update: 01-04-2001