Majjhima Nikāya 19 Dvedhāvitakkasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Two Applications of the Mind

Thus have I heard.

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

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There the Blessed One addressed the disciples:

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Disciples.

Venerable sir, they replied.

The Blessed One said this:

Bhagavā etadavoca: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti.

Before my awakening while I was still an unawakened bodhisatta, it occurred to me: ‘What if I were to divide my intentions into two distinct categories?

So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko— imaṁ ekaṁ bhāgamakāsiṁ; yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko— imaṁ dutiyaṁ bhāgamakāsiṁ.

So whatever intentions of sense satisfaction, intentions of ill will, and intentions of cruelty arose:this I made into one category.

Whatever intentions of renunciation, intentions of non-ill will, and intentions of non-cruelty arose:this I made into the second category.

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

As I dwelled thus:diligent, ardent, and resolute:an intention of sense satisfaction arose.

I knew it thus:

So evaṁ pajānāmi: ‘uppanno kho me ayaṁ kāmavitakko.

‘This intention of sense satisfaction has arisen in me.

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

It leads to my own affliction, it leads to the affliction of others, and it leads to the affliction of both. It obstructs wisdom, promotes distress, and does not lead to Nibbāna.

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.

When I reflected, ‘It leads to my own affliction, it subsided.

When I reflected, ‘It leads to the affliction of others, it subsided.

When I reflected, ‘It leads to the affliction of both, it subsided.

When I reflected, ‘It obstructs wisdom, promotes distress, and does not lead to Nibbāna, it subsided.

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

So whenever an intention of sense satisfaction arose, I abandoned it, dispelled it, and brought it to an end.

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

As I dwelled thus:diligent, ardent, and resolute:an intention of ill will arose...

an intention of cruelty arose.

I knew it thus:

uppajjati vihiṁsāvitakko.

‘This intention of cruelty has arisen in me.

So evaṁ pajānāmi: ‘uppanno kho me ayaṁ vihiṁsāvitakko. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.

It leads to my own affliction, it leads to the affliction of others, and it leads to the affliction of both. It obstructs wisdom, promotes distress, and does not lead to Nibbāna.

When I reflected, ‘It leads to my own affliction, it subsided.

‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati.

When I reflected, ‘It leads to the affliction of others, it subsided.

When I reflected, ‘It leads to the affliction of both, it subsided.

When I reflected, ‘It obstructs wisdom, promotes distress, and does not lead to Nibbāna, it subsided.

So whenever an intention of cruelty arose, I abandoned it, dispelled it, and brought it to an end.

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

Whatever a disciple frequently dwells upon, the mind develops an inclination toward that.

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

If a disciple frequently dwells upon sense satisfaction, he has abandoned the intention of renunciation to cultivate the intention of sense satisfaction.

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

Consequently, his mind inclines toward intentions of sense satisfaction.

If a disciple frequently dwells upon ill will, he has abandoned the intention of goodwill to cultivate the intention of ill will.

Byāpādavitakkañce, bhikkhave …pe…

Consequently, his mind inclines toward intentions of ill will.

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

If a disciple frequently dwells upon cruelty, he has abandoned the intention of non-cruelty to cultivate the intention of cruelty. Consequently, his mind inclines toward intentions of cruelty.

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

Suppose in the last month of the rainy season, in the autumn, when the crops are thick, a cow herder is guarding his cows.

So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.

He would strike, drive back, check, and restrain them with a stick.

Taṁ kissa hetu?

Why is that?

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

Because the cow herder sees that if they wander into the crops, it would result in him being beaten, imprisoned, fined, or blamed.

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

In the same way I saw the danger, degradation, and defilement of unskillful states, and I saw the benefit and the cleansing side of renunciation in skillful states.

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

As I dwelled thus:diligent, ardent, and resolute:an intention of renunciation arose.

So evaṁ pajānāmi: ‘uppanno kho me ayaṁ nekkhammavitakko.

I knew it thus:

‘This intention of renunciation has arisen in me.

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

It does not lead to my own affliction, it does not lead to the affliction of others, and it does not lead to the affliction of both. It promotes wisdom, is free from distress, and leads to Nibbāna.

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

If I were to apply my mind upon it for a night, I see no danger arising from that.

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

If I were to apply my mind upon it for a day, I see no danger arising from that.

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

If I were to apply my mind upon it for a night and a day, I see no danger arising from that.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.

However, if I apply my mind upon it for too long, my body would tire.

Kāye kilante cittaṁ ūhaññeyya.

When the body is tired, the mind becomes strained.

Ūhate citte ārā cittaṁ samādhimhāti.

When the mind is strained, it is far from concentration.

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

So I steadied my mind internally, settled it, unified it, and concentrated it.

Taṁ kissa hetu?

Why is that?

‘Mā me cittaṁ ūhaññī’ti.

So that my mind would not become strained.

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

As I dwelled thus:diligent, ardent, and resolute:an intention of non-ill will arose...

uppajjati avihiṁsāvitakko.

an intention of non-cruelty arose.

So evaṁ pajānāmi: ‘uppanno kho me ayaṁ avihiṁsāvitakko.

I knew it thus:

‘This intention of non-cruelty has arisen in me.

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

It does not lead to my own affliction, it does not lead to the affliction of others, and it does not lead to the affliction of both. It promotes wisdom, is free from distress, and leads to Nibbāna.

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

If I were to apply my mind upon it for a night, I see no danger arising from that.

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

If I were to apply my mind upon it for a day, I see no danger arising from that.

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

If I were to apply my mind upon it for a night and a day, I see no danger arising from that.

Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya.

However, if I apply my mind upon it for too long, my body would tire.

Kāye kilante cittaṁ ūhaññeyya.

When the body is tired, the mind becomes strained.

Ūhate citte ārā cittaṁ samādhimhāti.

When the mind is strained, it is far from concentration.

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

So I steadied my mind internally, settled it, unified it, and concentrated it.

Taṁ kissa hetu?

Why is that?

‘Mā me cittaṁ ūhaññī’ti.

So that my mind would not become strained.

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

Whatever a disciple frequently dwells upon, the mind develops an inclination toward that.

If a disciple frequently dwells upon sense satisfaction, he has abandoned the intention of renunciation to cultivate the intention of sense satisfaction.

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

Consequently, his mind inclines toward intentions of sense satisfaction.

If a disciple frequently dwells upon ill will, he has abandoned the intention of goodwill to cultivate the intention of ill will.

Abyāpādavitakkañce, bhikkhave …pe…

Consequently, his mind inclines toward intentions of ill will.

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

If a disciple frequently dwells upon cruelty, he has abandoned the intention of non-cruelty to cultivate the intention of cruelty. Consequently, his mind inclines toward intentions of cruelty.

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: ‘etā gāvo’ti.

Suppose in the last month of the hot season, when all the crops have been brought into the village, a cowherd is guarding his cows. While resting at the root of a tree or in the open air, he needs only to establish mindfulness: ‘There are the cows.

Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi: ‘ete dhammā’ti.

In the same way I needed only to establish mindfulness: ‘There are these phenomena.

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

My energy was roused and untiring, my mindfulness was established and unconfused, my body was tranquil and undisturbed, and my mind was concentrated and unified.

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

Quite secluded from sensory entanglement, secluded from unskillful states, I entered and remained in the first jhāna, which includes directed and sustained attention, with the pīti and happiness born of seclusion.

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

With the stilling of directed and sustained attention, I entered and remained in the second jhāna, which has internal confidence and unification of mind, without directed and sustained attention, with the pīti and happiness born of concentration.

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

With the fading away of pīti, I dwelled equanimous, mindful, and fully aware, and experienced happiness with the body. I entered and remained in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.

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

With the abandoning of pleasure and pain, and with the previous passing away of joy and sorrow, I entered and remained in the fourth jhāna, which has neither pain nor pleasure, and has purity of mindfulness due to equanimity.

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

When my mind was concentrated like this:completely pure, bright, unblemished, rid of defilements, malleable, workable, steady, and imperturbable:I directed it to the knowing of recollecting past lives.

So anekavihitaṁ pubbenivāsaṁ anussarāmi.

I recollected my many kinds of past lives.

Seyyathidaṁ—ekampi jātiṁ …pe…

That is:one birth...

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

thus with their details and particulars I recollected my many kinds of past lives.

Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

This was the first true knowing I attained in the first watch of the night.

Ignorance was destroyed; knowing arose. Darkness was destroyed; light arose:just as it does for one who dwells diligent, ardent, and resolute.

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

When my mind was concentrated like this:completely pure, bright, unblemished, rid of defilements, malleable, workable, steady, and imperturbable:I directed it to the knowing of the passing away and rebirth of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe…

With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn...

ime vata bhonto sattā kāyaduccaritena samannāgatā …pe…

‘These beings, having engaged in bodily misconduct...

iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.

thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn:inferior and superior, beautiful and ugly, in good destinations and bad destinations.

Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

I knew how beings pass on according to their actions.

This was the second true knowing I attained in the middle watch of the night.

Ignorance was destroyed; knowing arose. Darkness was destroyed; light arose:just as it does for one who dwells diligent, ardent, and resolute.

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

When my mind was concentrated like this:completely pure, bright, unblemished, rid of defilements, malleable, workable, steady, and imperturbable:I directed it to the knowing of the destruction of the taints.

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

I directly knew as it actually is: ‘This is suffering. I directly knew as it actually is: ‘This is the origin of suffering. I directly knew as it actually is: ‘This is the cessation of suffering.

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

I directly knew as it actually is: ‘This is the path leading to the cessation of suffering.

I directly knew as it actually is: ‘These are the taints. I directly knew as it actually is: ‘This is the origin of the taints.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

I directly knew as it actually is: ‘This is the cessation of the taints. I directly knew as it actually is: ‘This is the path leading to the cessation of the taints.

Knowing and seeing thus, my mind was liberated from the taint of sense satisfaction, liberated from the taint of existence, and liberated from the taint of ignorance.

Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

When it was liberated, the knowing arose: ‘It is liberated.

I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ.

This was the third true knowing I attained in the last watch of the night.

Tamenaṁ mahāmigasaṅgho upanissāya vihareyya.

Ignorance was destroyed; knowing arose.

Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo.

Darkness was destroyed; light arose:just as it does for one who dwells diligent, ardent, and resolute.

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

Suppose there was a large, low-lying marsh in a forest thicket, and a large herd of deer lived near it.

Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya.

Then a man would come along desiring their ruin, harm, and bondage.

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

He would block off the safe, sound, and joyful path, open up a false path, plant a decoy deer, and set up a deer-lure.

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

As a result later on that large herd of deer would come to disaster and ruin.

But suppose a man would come along desiring their benefit, welfare, and safety from bondage.

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

He would open up the safe, sound, and joyful path, block off the false path, remove the decoy, and destroy the lure.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. Ayaṁ cevettha attho— mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ.

As a result later on that large herd of deer would grow, increase, and flourish.

Disciples, I have made up this simile to convey a meaning. This is its meaning:

Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ.

The large, low-lying marsh stands for sensory entanglement.

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

The large herd of deer stands for beings.

The man desiring their ruin, harm, and bondage stands for Māra, the Evil One.

Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa.

The false path stands for the wrong eightfold path, namely: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.

The decoy stands for delight and greed.

Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ.

The lure stands for ignorance.

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

The man desiring their benefit, welfare, and safety from bondage stands for the Tathāgata, the Arahant, the Perfectly Awakened One.

Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

The safe, sound, and joyful path stands for the Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

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

And so I have opened the safe, sound, and joyful path; I have closed off the false path; I have removed the decoy; I have destroyed the lure.

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

Whatever should be done by a teacher seeking the welfare of his disciples out of compassion, that I have done for you.

Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha.

Here are the roots of trees, disciples; here are empty dwellings. Develop, disciples! Do not be negligent, lest you regret it later.

Ayaṁ vo amhākaṁ anusāsanī”ti.

This is my instruction to you.

Idamavoca bhagavā.

The Blessed One said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ.

Satisfied, the disciples delighted in the Blessed One’s words.