Removal of 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 Commentarial passages are translated from the Venerable
Buddhaghosa's //Papancasudani//, the commentary to the Majjhima
Nikaya. Indented passages are "marginal" notes taken from the
subcommentary to the Majjhima Nikaya.]

//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.

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.

//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.

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: annam 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 (//panca dhammupanissayo//) is the different object.

An object different from the adventitious object: //tato
nimittato annam 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// [*]) is
eliminated.

* [//Moha dhatu// is just //moha// (--Tika). It is just a
variation for metrical reasons.]

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 (//panca 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.

//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 (//vinnugarahitabbataya//); 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 (samannamentena)// = by concentrating
(//samannaharantena//).

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 pannayati//).

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 kasinanca 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")

"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// [*]); 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.

* [Might also be translated as "unskillful thought movement" or
"unskillful mental behavior or conduct".]

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
sanna-vipallaso//). Therefore it is said: the source, and the
source of that source, should be reflected on (//tenaha vitakkana
malanca mulamulanca 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//).

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:

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//) [*]

* [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//).]

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 [*] 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.

*[//Satthacariyo'ti dhanubhadacriya (--Tika)// -- a master of
weapons is a teacher of the knowledge of archery.]

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" (//anna 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.

In preparing this electronic edition for DharmaNet, some minor changes
and corrections were made to the original text. These include changing
the spellings of certain words from British to American English and
adapting punctuation and style to conform more closely to the Chicago
Manual of Style (13th edition) guidelines.

1. p.10, line 13 up: a thought connected on with desire
----> a thought connected with desire