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3.3.8 Dvedhāvitakkasuttaṃ, Part One

Reducing Wrong Thoughts and Strengthening Right Thoughts

Dvedhāvitakkasuttaṃ, Part One	Reducing Wrong Thoughts and Strengthening Right Thoughts
‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi ,	“Before my enlightenment, Bhikkhus, when I was not fully enlightened but was only a Bodhisatta, the following thought occurred to me:
‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti.	‘What if I divide my thoughts in two groups?’
So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ;	So I arranged two groups and placed thoughts of sensuality, thoughts of ill will and thoughts of cruelty in the first group
yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.	and thoughts of renunciation, thoughts of non-ill will and thoughts of nonviolence in the second group.
Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko.	Thus, Bhikkhus, when I dwelled with ardent, diligent and resolute will a thought of sensuality would arise.
So evaṃ pajānāmi:	Then I understood perfectly in the following way:
‘uppanno kho me ayaṃ kāmavitakko.	‘A thought of sensuality has arisen within me,
So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati,	it is of harm to me, it is of harm to others and it is of harm to both.
paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’.	It is impeding wisdom, fosters trouble and is not conducive to nibbāna.’
‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me,	Bhikkhus, with the consideration ‘that it is of harm to me’ it abated, it abated with the consideration ‘that it is of harm to others’ and it abated with the consideration ‘that it is of harm to both’.
bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati.	It abated with the consideration ‘that it is impeding wisdom, fosters trouble and is not conducive to nibbāna’.
So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.	In this way, Bhikkhus, whenever a thought of sensuality arose within me, I dispelled it, I removed it and made an end of it.
Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko.	Thus, Bhikkhus, when I dwelled with ardent, diligent and resolute will a thought of ill will would arise. … and a thought of cruelty would arise.
So evaṃ pajānāmi:	Then I understood perfectly in the following way:
‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, Parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati,	‘A thought of ill will has arisen … and a thought of cruelty has arisen within me, it is of harm to me, it is of harm to others and it is of harm to both.
paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’.	It is impeding wisdom, fosters trouble and is not conducive to nibbāna.’
‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati;	Bhikkhus, with the consideration ‘that it is of harm to me’ it abated, it abated with the consideration ‘that it is of harm to others’ and it abated with the consideration ‘that it is of harm to both’.
‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati.	It abated with the consideration that ‘it is impeding wisdom, fosters trouble and is not conducive to nibbāna’.
So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ…… pajahameva vinodameva byantameva naṃ akāsiṃ.	In this way, Bhikkhus, whenever a thought of ill will arose …… and a thought of cruelty arose within me I dispelled it, I removed it and made an end of it.
Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.	Bhikkhus, whatever thoughts are thought and repeatedly mulled upon, that becomes the predisposition of the mind.
Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati.	Bhikkhus, when thoughts of sensuality are thought and repeatedly mulled upon, having abandoned thoughts of renunciation, that very mind becomes predisposed to sensual thoughts.
Byāpādavitakkaṃ ce, bhikkhave … pe … vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati.	When thoughts of ill will are thought and repeatedly mulled upon, having abandoned thoughts of non-ill will, that very mind becomes predisposed to ill will. When thoughts of cruelty are thought and repeatedly mulled upon, having abandoned thoughts of nonviolence, that very mind becomes predisposed to cruelty.
Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.	It is similar to a cowherd, who, in the last months of the rainy season, in the autumn when the corn ripens, guards his cattle by pushing them with a stick, beats them, restrains them and keeps them together.
Taṃ kissa hetu?	What is the reason for this?
Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā.	It is because the cowherd sees the punishment, the consequences, the blame and the reproach that he has to face otherwise on account of it.
Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. … …	Bhikkhus, in the same manner, I saw the danger of unwholesome, defiling and depraving states and the benefits of wholesome states of renunciation, the ripening of purity.”

Sīhanādavaggo, Mūlapaṇṇāsapāḷi, Majjhimanikāyo