MN 19 Two Kinds of Thought – Dvedhāvitakkasutta

Medium Discourses Collection 19 – Majjhima Nikāya 19

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, before my awakening—when I was still unawakened but intent on awakening—I thought:

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

2.2

‘Why don’t I meditate by continually dividing my thoughts into two classes?’

‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.

2.3

So I assigned sensual, malicious, and cruel thoughts

So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko—

2.4

to one class.

imaṁ ekaṁ bhāgamakāsiṁ;

2.5

And I assigned thoughts of renunciation, good will, and harmlessness

yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko—

2.6

to the second class.

imaṁ dutiyaṁ bhāgamakāsiṁ.

3.1

Then, as I meditated—diligent, keen, and resolute—a sensual thought arose.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko.

3.2

I understood:

So evaṁ pajānāmi:

3.3

‘This sensual thought has arisen in me.

‘uppanno kho me ayaṁ kāmavitakko.

3.4

It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’

So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.

3.5

When I reflected that it leads to hurting myself, it went away.

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

3.6

When I reflected that it leads to hurting others, it went away.

‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

3.7

When I reflected that it leads to hurting both, it went away.

‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

3.8

When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away.

‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.

3.9

So I gave up, got rid of, and eliminated any sensual thoughts that arose.

So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.

4-5.1

Then, as I meditated—diligent, keen, and resolute—a malicious thought arose …

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe…

4-5.2

a cruel thought arose.

uppajjati vihiṁsāvitakko.

4-5.3

I understood:

So evaṁ pajānāmi:

4-5.4

‘This cruel thought has arisen in me.

‘uppanno kho me ayaṁ vihiṁsāvitakko.

4-5.5

It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’

So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.

4-5.6

When I reflected that it leads to hurting myself …

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

4-5.7

hurting others …

‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

4-5.8

hurting both, it went away.

‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati;

4-5.9

When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away.

‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.

4-5.10

So I gave up, got rid of, and eliminated any cruel thoughts that arose.

So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.

6.1

Whatever a bhikkhu frequently thinks about and considers becomes their heart’s inclination.

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.

6.2

If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts.

Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati.

6.3

If they often think about and consider malicious thoughts … their mind inclines to malicious thoughts.

Byāpādavitakkañce, bhikkhave …pe…

6.4

If they often think about and consider cruel thoughts … their mind inclines to cruel thoughts.

vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati.

7.1

Suppose it’s the last month of the rainy season, when the crops grow closely together, and a cowherd must take care of the cattle.

Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya.

7.2

He’d tap and poke them with his staff on this side and that to keep them in check.

So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.

7.3

Why is that?

Taṁ kissa hetu?

7.4

For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned.

Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā.

7.5

In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

8.1

Then, as I meditated—diligent, keen, and resolute—a thought of renunciation arose.

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko.

8.2

I understood:

So evaṁ pajānāmi:

8.3

‘This thought of renunciation has arisen in me.

‘uppanno kho me ayaṁ nekkhammavitakko.

8.4

It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’

So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.

8.5

If I were to keep on thinking and considering this all night …

Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

8.6

all day …

Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

8.7

all night and day, I see no danger that would come from that.

Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

8.8

Still, thinking and considering for too long would tire my body.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.

8.9

And when the body is tired, the mind is stressed.

Kāye kilante cittaṁ ūhaññeyya.

8.10

And when the mind is stressed, it’s far from samādhi.

Ūhate citte ārā cittaṁ samādhimhāti.

8.11

So I stilled, settled, unified, and immersed my mind internally.

So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi.

8.12

Why is that?

Taṁ kissa hetu?

8.13

So that my mind would not be stressed.

‘Mā me cittaṁ ūhaññī’ti.

9-10.1

Then, as I meditated—diligent, keen, and resolute—a thought of good will arose …

Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe…

9-10.2

a thought of harmlessness arose.

uppajjati avihiṁsāvitakko.

9-10.3

I understood:

So evaṁ pajānāmi:

9-10.4

‘This thought of harmlessness has arisen in me.

‘uppanno kho me ayaṁ avihiṁsāvitakko.

9-10.5

It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’

So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.

9-10.6

If I were to keep on thinking and considering this all night …

Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

9-10.7

all day …

Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

9-10.8

all night and day, I see no danger that would come from that.

Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi.

9-10.9

Still, thinking and considering for too long would tire my body.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.

9-10.10

And when the body is tired, the mind is stressed.

Kāye kilante cittaṁ ūhaññeyya.

9-10.11

And when the mind is stressed, it’s far from samādhi.

Ūhate citte ārā cittaṁ samādhimhāti.

9-10.12

So I stilled, settled, unified, and immersed my mind internally.

So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi.

9-10.13

Why is that?

Taṁ kissa hetu?

9-10.14

So that my mind would not be stressed.

‘Mā me cittaṁ ūhaññī’ti.

11.1

Whatever a bhikkhu frequently thinks about and considers becomes their heart’s inclination.

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso.

11.2

If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation.

Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati.

11.3

If they often think about and consider thoughts of good will … their mind inclines to thoughts of good will.

Abyāpādavitakkañce, bhikkhave …pe…

11.4

If they often think about and consider thoughts of harmlessness … their mind inclines to thoughts of harmlessness.

avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati.

12.1

Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:

12.2

the cattle are there.

‘etā gāvo’ti.

12.3

In the same way I needed only to be mindful that

Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi:

12.4

those things were there.

‘ete dhammā’ti.

13.1

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.

Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

14.1

Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.

15.1

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.

16.1

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ.

17.1

With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.

18.1

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.

18.2

I recollected many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

19.1

This was the first knowledge, which I achieved in the first watch of the night.

Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;

19.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

20.1

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.

20.2

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

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.

21.1

This was the second knowledge, which I achieved in the middle watch of the night.

Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā;

21.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

22.1

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of cravings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

22.2

I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.'

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

23.1

I truly understood: ‘These are cravings’ … ‘This is the origin of cravings’ … ‘This is the cessation of cravings’ … ‘This is the practice that leads to the cessation of cravings.'

‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

23.2

Knowing and seeing like this, my mind was freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:

23.3

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

24.1

This was the third knowledge, which I achieved in the last watch of the night.

Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā;

24.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

25.1

Suppose that in a forested wilderness there was an expanse of low-lying marshes,

Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ.

25.2

and a large herd of deer lived nearby.

Tamenaṁ mahāmigasaṅgho upanissāya vihareyya.

25.3

Then along comes a person who wants to harm, injure, and threaten them.

Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo.

25.4

They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys

So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ.

25.5

so that, in due course, that herd of deer would fall to ruin and disaster.

Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya.

25.6

Then along comes a person who wants to help keep the herd of deer safe.

Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.

25.7

They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys

So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ.

25.8

so that, in due course, that herd of deer would grow, increase, and mature.

Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

26.1

I’ve made up this simile to make a point.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.

26.2

And this is what it means.

Ayaṁ cevettha attho—

26.3

‘An expanse of low-lying marshes’ is a term for sensual pleasures.

mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ.

26.4

‘A large herd of deer’ is a term for sentient beings.

Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ.

26.5

‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked.

Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.

26.6

‘The wrong path’ is a term for the wrong eightfold path, that is,

Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ—

26.7

wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi.

micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.

26.8

‘A domesticated male deer’ is a term for greed and relishing.

Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.

26.9

‘A domesticated female deer’ is a term for ignorance.

Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ.

26.10

‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.

26.11

‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is:

Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—

26.12

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

26.13

So, bhikkhū, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys.

Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.

27.1

Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.

27.2

Here are these roots of trees, and here are these empty huts. Practice absorption, bhikkhū! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

27.3

That is what the Buddha said.

Idamavoca bhagavā.

27.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

27.5

Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ.