4👑☸MN 19

two-sorts-of-thinking

MN 19 dve-dhā---vitakka-suttaṃ	MN 19 Two Sorts of Thinking
(cst4)	(derived from Thanissaro tran.)
♦ 206. evaṃ me sutaṃ —	I have heard that
ekaṃ samayaṃ bhagavā	on one occasion the Blessed One
sāvatthiyaṃ viharati jetavane	was staying near Sāvatthī in Jeta’s Grove,
anāthapiṇḍikassa ārāme.	Anāthapiṇḍika’s monastery.
tatra kho bhagavā bhikkhū āmantesi —	There he addressed the monks:
“bhikkhavo”ti.	“Monks!”
“bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Yes, lord,” the monks responded to him.
bhagavā etadavoca —	The Blessed One said,

(3 types of “right intention” and “wrong intention”)

♦ “pubbeva me, bhikkhave, sambodhā	“Monks, before my self-awakening,
anabhisambuddhassa bodhisattasseva	when I was still just an unawakened bodhisatta,
sato etadahosi —	the thought occurred to me:
‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.	‘Why don’t I keep dividing my thinking into two sorts?’
so kho ahaṃ, bhikkhave,	So I made
yo cāyaṃ kāma-vitakko	thinking imbued with sensuality,
yo ca byāpāda-vitakko	thinking imbued with ill will,
yo ca vihiṃsā-vitakko —	& thinking imbued with harmfulness
imaṃ ekaṃ bhāgamakāsiṃ;	one sort,

(Note these 3 thoughts are exactly “right intention” in 8aam)

yo cāyaṃ nekkhamma-vitakko	and thinking imbued with renunciation,
yo ca abyāpāda-vitakko	thinking imbued with non-ill will,
yo ca avihiṃsā-vitakko —	& thinking imbued with harmlessness
imaṃ dutiyaṃ bhāgamakāsiṃ.	another sort.

(1. kāma vitakko)

♦ 207. “tassa mayhaṃ, bhikkhave,	“And as I
evaṃ appamattassa ātāpino pahitattassa viharato	remained thus heedful, ardent, & resolute,
uppajjati kāma-vitakko.	thinking imbued with sensuality arose in me.
so evaṃ pajānāmi — ‘uppanno kho me ayaṃ kāma-vitakko.	I discerned that ‘Thinking imbued with sensuality has arisen in me;
so ca kho attabyābādhāyapi saṃvattati,	and that leads to my own affliction
parabyābādhāyapi saṃvattati,	or to the affliction of others
ubhayabyābādhāyapi saṃvattati,	or to the affliction of both.
paññā-nirodhiko	It obstructs discernment,
vighātapakkhiko	promotes vexation,
a-nibbāna-saṃvattaniko’ .	& does not lead to unbinding.’

‘attabyābādhāya saṃvattatī’tipi me, bhikkhave,	“As I noticed that it leads to my own affliction,
paṭisañcikkhato abbhatthaṃ gacchati;	it subsided.
‘parabyābādhāya saṃvattatī’tipi me, bhikkhave,	As I noticed that it leads to the affliction of others…
paṭisañcikkhato abbhatthaṃ gacchati;	...
‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave,	to the affliction of both…
paṭisañcikkhato abbhatthaṃ gacchati;	...
‘paññā-nirodhiko	it obstructs discernment,
vighātapakkhiko	promotes vexation,
a-nibbāna-saṃvattaniko’tipi me, bhikkhave,	& does not lead to unbinding,
paṭisañcikkhato abbhatthaṃ gacchati.	it subsided.
so kho ahaṃ, bhikkhave,	Whenever
uppannuppannaṃ kāma-vitakkaṃ	thinking imbued with sensuality had arisen,
pajahameva	I simply abandoned it,
vinodameva	destroyed it,
byantameva	dispelled it,
naṃ akāsiṃ.	wiped it out of existence.

(2, byāpāda vitakko)

♦ 208. “tassa mayhaṃ, bhikkhave,	“And as I
evaṃ appamattassa ātāpino pahitattassa viharato	remained thus heedful, ardent, & resolute,
uppajjati byāpāda-vitakko ...	thinking imbued with ill will arose in me.
pe ...	I discerned that ‘Thinking imbued with ill will has arisen in me;
	and that leads to my own affliction or to the affliction of others or to the affliction of both.
	It obstructs discernment,
	promotes vexation,
	& does not lead to unbinding.’

	“As I noticed that it leads to my own affliction,
	it subsided.
	As I noticed that it leads to the affliction of others… to the affliction of both… it obstructs discernment,
	promotes vexation,
	& does not lead to unbinding,
	it subsided.
	Whenever thinking imbued with ill will had arisen,
	I simply abandoned it,
	destroyed it,
	dispelled it,
	wiped it out of existence.

(3. vihiṃsā vitakko)

uppajjati vihiṃsā-vitakko.	“And as I remained thus heedful,
so evaṃ pajānāmi — ‘uppanno kho me ayaṃ vihiṃsā-vitakko.	ardent,
so ca kho attabyābādhāyapi saṃvattati,	& resolute,
parabyābādhāyapi saṃvattati,	thinking imbued with harmfulness arose in me.
ubhayabyābādhāyapi saṃvattati,	I discerned that ‘Thinking imbued with harmfulness has arisen in me;
paññā-nirodhiko vighātapakkhiko a-nibbāna-saṃvattaniko’.	and that leads to my own affliction or to the affliction of others or to the affliction of both.
‘attabyābādhāya saṃvattatī’tipi me,	It obstructs discernment,
bhikkhave,	promotes vexation,
paṭisañcikkhato abbhatthaṃ gacchati;	& does not lead to unbinding.’
‘parabyābādhāya saṃvattatī’tipi me,
bhikkhave,	“As I noticed that it leads to my own affliction,
paṭisañcikkhato abbhatthaṃ gacchati;	it subsided.
‘ubhayabyābādhāya saṃvattatī’tipi me,	As I noticed that it leads to the affliction of others… to the affliction of both… it obstructs discernment,
bhikkhave,	promotes vexation,
paṭisañcikkhato abbhatthaṃ gacchati;	& does not lead to unbinding,
‘paññā-nirodhiko vighātapakkhiko a-nibbāna-saṃvattaniko’tipi me,	it subsided.
bhikkhave,	Whenever thinking imbued with harmfulness had arisen,
paṭisañcikkhato abbhatthaṃ gacchati.	I simply abandoned it,
so kho ahaṃ,	destroyed it,
bhikkhave,	dispelled it,
uppannuppannaṃ vihiṃsā-vitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.	wiped it out of existence.

(V&V quality of thinking “bends” mind into habit)

♦ “yaññadeva, bhikkhave, bhikkhu	“Whatever a monk
bahula-manu-vitakketi anu-vicāreti,	keeps pursuing with his thinking & pondering,
tathā tathā nati hoti cetaso.	that becomes the inclination of his awareness.
kāma-vitakkaṃ ce,	If a monk keeps pursuing thinking imbued with sensuality,
bhikkhave,	abandoning thinking imbued with renunciation,
bhikkhu bahulamanu-vitakketi anu-vicāreti,	his mind is bent by that thinking imbued with sensuality.
pahāsi nekkhamma-vitakkaṃ,	If a monk keeps pursuing thinking imbued with ill will,
kāma-vitakkaṃ bahulamakāsi,	abandoning thinking imbued with non-ill will,
tassa taṃ kāma-vitakkāya cittaṃ namati.	his mind is bent by that thinking imbued with ill will.
byāpāda-vitakkaṃ ce,	If a monk keeps pursuing thinking imbued with harmfulness,
bhikkhave ...	abandoning thinking imbued with harmlessness,
pe ...	his mind is bent by that thinking imbued with harmfulness.
vihiṃsā-vitakkaṃ ce,
bhikkhave,
bhikkhu bahulamanu-vitakketi anu-vicāreti,
pahāsi avihiṃsā-vitakkaṃ,
vihiṃsā-vitakkaṃ bahulamakāsi,
tassa taṃ vihiṃsā-vitakkāya cittaṃ namati.

(simile of cowherd busy)


seyyathāpi, bhikkhave,	“Just as,
vassānaṃ pacchime māse	(in) the-rains-period, following (the) last-month,
saradasamaye kiṭṭha-sambādhe	(in the) autumn-season, when the crops are ripening,
gopālako gāvo rakkheyya.	(a) cowherd, (his) cows (he) would look after:
so tā gāvo tato tato daṇḍena	on this side & that (with his) stick,
ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.	(he would) tap & poke & check & curb them.
taṃ kissa hetu?	Why is that?
passati hi so, bhikkhave,	Because he foresees
gopālako tato-nidānaṃ	(the) cowherd (on) account-of [letting cows run amuck]
vadhaṃ vā bandhanaṃ vā	flogging or imprisonment or
jāniṃ vā garahaṃ vā.	a fine or public censure.

(right effort, right view, ardency, vigor, is dominant here in trying for first jhana)


evameva kho ahaṃ, bhikkhave, addasaṃ	In the same way, monks, I foresaw
a-kusalānaṃ dhammānaṃ	(in) un-skillful qualities
ādīnavaṃ okāraṃ saṃ-kilesaṃ,	drawbacks, degradation, & defilement,
kusalānaṃ dhammānaṃ	(and I foresaw in) skillful qualities
nekkhamme ānisaṃsaṃ vodāna-pakkhaṃ.	renunciation (related) awards, & {promoting}-cleansing.

(1. renunciation in opposition to kāma)

♦ 209. “tassa mayhaṃ, bhikkhave,	“And as I,
evaṃ appamattassa ātāpino pahitattassa viharato	thusly assiduous, ardent, resolute (I) remained,

uppajjati nekkhamma-vitakko.	(there) arose renunciation-thinking.
so evaṃ pajānāmi —	This I discerned -
‘uppanno kho me ayaṃ nekkhamma-vitakko.	‘arisen in me, this renunciation-thinking.

so ca kho nev-atta-byābādhāya saṃvattati,	and that leads neither to my own affliction,
na para-byābādhāya saṃvattati,	nor to the affliction of others,
na ubhaya-byābādhāya saṃvattati,	nor to the affliction of both.
paññā-vuddhiko	discernment (it) fosters,
A-vighāta-pakkhiko	lack (of) vexation (it) promotes,
nibbāna-saṃvattaniko’.	(to) Nirvana (it) leads.

rattiṃ cepi naṃ, bhikkhave,	even for a night
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,

divasaṃ cepi naṃ, bhikkhave,	even for a day
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,

Rattin-divaṃ cepi naṃ, bhikkhave,	even for a day & night,
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	(if I should) excessively-think (and) excessively-ponder,
neva tatonidānaṃ bhayaṃ samanupassāmi.	I do not envision any danger that would come from it,
api ca kho me aticiraṃ anu-vitakkayato anu-vicārayato	except that thinking & pondering a long time
kāyo kilameyya.	would tire the body.
kāye kilante VAR cittaṃ ūhaññeyya.	When the body is tired, the mind is disturbed;
ūhate citte ārā cittaṃ samādhimhāti.	(and a) disturbed mind (is) far (from a) mind (in) undistractable-lucidity.’

(code phrase for “attempt 4 jhānas”)


so kho ahaṃ, bhikkhave,	So I,
ajjhattameva cittaṃ	internally (my) mind
saṇṭhapemi sannisādemi	steadied (and) settled,
ekodiṃ karomi VAR	unified (I) made (it),
samādahāmi.	(I made it) undistractable-&-lucid.
taṃ kissa hetu?	Why is that?
‘mā me cittaṃ ūhaññī’ti VAR.	So that my mind would not be disturbed.

(2. non ill will in opposition to ill will)

♦ 210.
“tassa mayhaṃ,	“And as I remained thus heedful,
bhikkhave,	ardent,
evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpāda-vitakko ...	& resolute,
pe ...	thinking imbued with non-ill will arose in me.
	I discerned that ‘Thinking imbued with non-ill will has arisen in me;
	and that leads neither to my own affliction,
	nor to the affliction of others,
	nor to the affliction of both.
	It fosters discernment,
	promotes lack of vexation,
	& leads to unbinding.
	If I were to think & ponder in line with that even for a night… even for a day… even for a day & night,
	I do not envision any danger that would come from it,
	except that thinking & pondering a long time would tire the body.
	When the body is tired,
	the mind is disturbed;
	and a disturbed mind is far from concentration.’ So I steadied my mind right within,
	settled,
	unified,
	& concentrated it.
	Why is that?
	So that my mind would not be disturbed.

(3. non harm in opposition to harm)

uppajjati avihiṃsā-vitakko.	“And as I remained thus heedful,
so evaṃ pajānāmi — ‘uppanno kho me ayaṃ avihiṃsā-vitakko.	ardent,
so ca kho nevattabyābādhāya saṃvattati,	& resolute,
na parabyābādhāya saṃvattati,	thinking imbued with harmlessness arose in me.
na ubhayabyābādhāya saṃvattati,	I discerned that ‘Thinking imbued with harmlessness has arisen in me;
paññāvuddhiko avighātapakkhiko nibbāna-saṃvattaniko’.	and that leads neither to my own affliction,
rattiṃ cepi naṃ,	nor to the affliction of others,
bhikkhave,	nor to the affliction of both.
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	It fosters discernment,
neva tatonidānaṃ bhayaṃ samanupassāmi.	promotes lack of vexation,
divasaṃ cepi naṃ,	& leads to unbinding.
bhikkhave,	If I were to think & ponder in line with that even for a night… even for a day… even for a day & night,
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	I do not envision any danger that would come from it,
neva tatonidānaṃ bhayaṃ samanupassāmi.	except that thinking & pondering a long time would tire the body.
rattindivaṃ cepi naṃ,	When the body is tired,
bhikkhave,	the mind is disturbed;
anu-vitakkeyyaṃ anu-vicāreyyaṃ,	and a disturbed mind is far from concentration.’ So I steadied my mind right within,
neva tatonidānaṃ bhayaṃ samanupassāmi.	settled,
api ca kho me aticiraṃ anu-vitakkayato anu-vicārayato kāyo kilameyya.	unified,
kāye kilante cittaṃ ūhaññeyya.	& concentrated it.
ūhate citte ārā cittaṃ samādhimhāti.	Why is that?
so kho ahaṃ,	So that my mind would not be disturbed.
bhikkhave,
ajjhattameva cittaṃ saṇṭhapemi,
sannisādemi,
ekodiṃ karomi samādahāmi.
taṃ kissa hetu?
‘mā me cittaṃ ūhaññī’ti.

(reiteration: quality of V&V thinking “bends” mind into habit)

♦ “yaññadeva,	“Whatever a monk keeps pursuing with his thinking & pondering,
bhikkhave,	that becomes the inclination of his awareness.
bhikkhu bahulamanu-vitakketi anu-vicāreti,	If a monk keeps pursuing thinking imbued with renunciation,
tathā tathā nati hoti cetaso.	abandoning thinking imbued with sensuality,
nekkhamma-vitakkañce,	his mind is bent by that thinking imbued with renunciation.
bhikkhave,	If a monk keeps pursuing thinking imbued with non-ill will,
bhikkhu bahulamanu-vitakketi anu-vicāreti,	abandoning thinking imbued with ill will,
pahāsi kāma-vitakkaṃ,	his mind is bent by that thinking imbued with non-ill will.
nekkhamma-vitakkaṃ bahulamakāsi,	If a monk keeps pursuing thinking imbued with harmlessness,
tassaṃ taṃ nekkhamma-vitakkāya cittaṃ namati.	abandoning thinking imbued with harmfulness,
abyāpāda-vitakkañce,	his mind is bent by that thinking imbued with harmlessness.
bhikkhave ...
pe ...
avihiṃsā-vitakkañce,
bhikkhave,
bhikkhu bahulamanu-vitakketi anu-vicāreti,
pahāsi vihiṃsā-vitakkaṃ,
avihiṃsā-vitakkaṃ bahulamakāsi,
tassa taṃ avihiṃsā-vitakkāya cittaṃ namati.

(simile of cowherd relaxed in jhāna)


seyyathāpi, bhikkhave,	“Just as (in the)
gimhānaṃ pacchime māse	hot-season, (in the) last month,
sabba-sassesu gāmanta-sambhatesu	(when) all-crops (into the) village-(they've been)-stored-up,
gopālako gāvo rakkheyya,	a cowherd {would look after} (his) cows:
tassa rukkha-mūla-gatassa vā	While resting under the shade of a tree or
abbhokāsa-gatassa vā	out in the open,
🐘 sati-karaṇīyam-eva hoti — ‘etā VAR gāvo’ti.	🐘 he simply keeps himself remembering ‘those cows.’
evamevaṃ kho, bhikkhave,	In the same way,
🐘 sati-karaṇīyam-eva ahosi — ‘ete dhammā’ti.	🐘 I simply kept myself remembering ‘those Dhammas.’

(code phrase for successful entry into 4 jhānas)


“āraddhaṃ kho pana me, bhikkhave,	“aroused indeed in me, monks

(7sb → 3. 🏹) vīriyaṃ ahosi a-sallīnaṃ,	(7sb → 3. 🏹), vigor was un-flagging,
(7sb → 1. 🐘) upaṭṭhitā sati a-sam-muṭṭhā,	(7sb → 1. 🐘) established remembering [of which ☸Dhamma to do], not-forgetful,
(7sb → 5. 🌊) passaddho kāyo a-sāraddho,	(7sb → 5. 🌊) Pacified body, un-aroused,
(7sb → 6. 🌄) samāhitaṃ cittaṃ ek’aggaṃ.	(7sb → 6. 🌄) Undistractability-and-lucidity (of) mind (with) singular-preoccupation.

(STED 4 jhānas)

(STED 1st Jhāna)

🚫💑 vivicc’eva kāmehi	🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi	🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ	😁🙂 withdrawal-born rapture-&-pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	🌘 first Jhāna (he) enters, dwells.

(STED 2nd Jhāna)

Vitakka-vicārānaṃ vūpasamā	(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ	internal assurance,
🌄 cetaso ekodi-bhāvaṃ	🌄 mind transcended-into-singularity,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	🌗 second Jhāna (he) enters, dwells.

(STED 3rd Jhāna)

🚫😁 pītiyā ca virāgā	🚫😁(with) Rapture ** fading,
👁 upekkhako ca viharati	👁 Equanimously-observing ** (he) dwells,
(S&S🐘💭) sato ca sam-pajāno,	(S&S🐘💭) (he is a) Rememberer, (a) lucid-discerner,
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	🙂🚶 pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“(He is an) equanimous-observer (and a) Rememberer, (he has) pleasurable-abiding.”
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	🌖 third Jhāna (he) enters, dwells.

(STED 4th Jhāna)

sukhassa ca pahānā	(with) Pleasure's ** abandoning,
dukkhassa ca pahānā	(with) pain's ** abandoning,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	(with) previous elated-mental-state-(and)-distressed-mental-states’ disappearance,
A-dukkham-a-sukhaṃ	Neither-pain nor-pleasure
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.

(Buddhist redefinition of Brahmin 3 Vedas (te-vijja))

(STED 6ab#4: recollection of past lives)


♦ 212. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. so anekavihitaṃ pubbenivāsaṃ anussarāmi. seyyathidaṃ, ekampi jātiṃ ... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I remembered my manifold past lives in their modes & details.

ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose —as happens in one who is heedful, ardent, & resolute.

(STED 6ab#5: divine eye: sees where beings are reborn according to kamma)


♦ 213. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. so dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne ... pe ... ime vata bhonto sattā kāyaduccaritena samannāgatā ... pe ... iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.	“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

(STED 6ab#6: arahantship)


♦ 214. “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. so ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of effluents. I discerned, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, ‘Released.’ I discerned that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	“This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

(simile: mara wants to kill deer, buddha wants to lead them to safety)


♦ 215. “seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. tamenaṃ mahāmigasaṅgho upanissāya vihareyya. tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. so yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ VAR āpajjeyya. tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. so yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	“Suppose, monks, that in a forested wilderness there were a large low-lying marsh, in dependence on which there lived a large herd of deer; and a certain man were to appear, not desiring their benefit, not desiring their welfare, not desiring their rest from bondage. He would close off the safe, restful path that led to their rapture, and would open up a false path, set out a male decoy, place a female decoy, and thus the large herd of deer, at a later time, would fall into ruin & disaster. Then suppose that a certain man were to appear to that same large herd of deer, desiring their benefit, desiring their welfare, desiring their rest from bondage. He would open up the safe, restful path that led to their rapture, would close off the false path, take away the male decoy, destroy the female decoy, and thus the large herd of deer, at a later time, would come into growth, increase, & abundance.

♦ “upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. ayaṃ cevettha attho — mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ — micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ — sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.	“I have given this simile in order to convey a meaning. The meaning is this: ‘The large, low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man not desiring their benefit, not desiring their welfare, not desiring their rest from bondage’ is a term for Māra, the Evil One. ‘The false path’ is a term for the eightfold wrong path, i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, & wrong concentration. ‘The male decoy’ is a term for passion & delight. ‘The female decoy’ is a term for ignorance. ‘The man desiring their benefit, desiring their welfare, desiring their rest from bondage’ is a term for the Tathāgata, the Worthy One, the Rightly Self-awakened One. ‘The safe, restful path that led to their rapture’ is a term for the noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, & right concentration.

♦ “iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī”ti.	“So, monks, I have opened up the safe, restful path, closed off the false path, removed the male decoy, destroyed the female. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are (places to sit at) the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into remorse. This is our message to you.”

♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

♦ dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.	(end of sutta)

	See also: MN 61; AN 3:102; AN 9:41; AN 10:94; Ud 4:1

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 19

MN 19 dve-dhā-vitakka

two-sorts-of-thinking

(3 types of “right intention” and “wrong intention”)

(Note these 3 thoughts are exactly “right intention” in 8aam)

(1. kāma vitakko)

(2, byāpāda vitakko)

(3. vihiṃsā vitakko)

(V&V quality of thinking “bends” mind into habit)

(simile of cowherd busy)

(right effort, right view, ardency, vigor, is dominant here in trying for first jhana)

(1. renunciation in opposition to kāma)

(code phrase for “attempt 4 jhānas”)

(2. non ill will in opposition to ill will)

(3. non harm in opposition to harm)

(reiteration: quality of V&V thinking “bends” mind into habit)

(simile of cowherd relaxed in jhāna)

(code phrase for successful entry into 4 jhānas)

(STED 4 jhānas)

(STED 1st Jhāna)

(STED 2nd Jhāna)

(STED 3rd Jhāna)

(STED 4th Jhāna)

(Buddhist redefinition of Brahmin 3 Vedas (te-vijja))

(STED 6ab#4: recollection of past lives)

(STED 6ab#5: divine eye: sees where beings are reborn according to kamma)

(STED 6ab#6: arahantship)

(simile: mara wants to kill deer, buddha wants to lead them to safety)

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