20 – MN 20 Vitakka-saṇṭhāna: relaxing [unwanted] thoughts

Evaṃ me sutaṃ—​	So I have heard:
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in Sāvatthī,
jeta-vane anātha­piṇḍi­kassa ārāme.	in Jeta’s-Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā	There the Blessed-One,
bhikkhū āmantesi:	addressed the monks.
“bhikkhavo”ti.	“Monks.”—
“Bhadante”ti te bhikkhū	“Venerable sir,” those monks
bhagavato paccassosuṃ.	replied…
Bhagavā etad-avoca:	The Blessed-One said:

20.5 (Adhi­citta = syn.of samādhi, 5 nimittas are methods to remove unwanted thoughts)

“Adhi-citta-manu-yuttena, bhikkhave,	“Pursuing the higher-mind,
bhikkhunā pañca nimittāni	a monk should pay attention to five signs
kālena kālaṃ manasi kātabbāni.	from time to time. [These 5 signs represent 5 methods to deal with bad thoughts.]
Katam'-āni pañca?	What are these five [methods]?

(simile of fine peg replacing coarse peg)

seyyathāpi, bhikkhave,	Just as
dakkho palagaṇḍo vā	a dexterous carpenter or
palagaṇḍ-antevāsī vā	a carpenter's-apprentice
sukhumāya āṇiyā oḷārikaṃ āṇiṃ	would take a fine peg and aim it at a coarse peg,
abhi-nihaneyya	striking it,
abhi-nīhareyya	pushing it out,
abhi-nivatteyya;	Leaving the [coarse peg] behind.
evameva kho, bhikkhave, bhikkhuno	Just like that [metaphor], when a monk [is meditating] and

(repeat verbatim instructions before simile)

yaṃ nimittaṃ āgamma	a [bad] sign appears,
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	A monk should
tamhā nimittā	turn away from that [bad] sign,
aññaṃ nimittaṃ manasi kātabbaṃ	and should instead pay attention to a [good] type of sign
Kusal-ūpa­saṃhi­taṃ.	which is connected-with-the-skillful.
Tassa tamhā nimittā	By turning away from that [bad] sign
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign
kusa­lūpa­saṃhi­taṃ	which is connected-with-the-skillful,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[Replacing a bad sign with a good sign is the first of five methods of dealing with bad thoughts.]

20.5.2 (Seeing danger in un-skilful ↔ wear carcass around neck)

	[Now we will discuss the second of five methods.]
Tassa ce, bhikkhave, bhikkhuno	if a monk
tamhā nimittā	turns away from a [bad] sign,
aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign
kusal-ūpa­saṃhi­taṃ	connected with the skillful [using method 1],
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]
tesaṃ vitakkānaṃ	on those [bad] thoughts.
ādīnavo upa-par-ikkhi­tabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(simile of wearing carcass around neck)

Seyyathāpi, bhikkhave,	Let’s say there is
itthī vā puriso vā	a woman or a man
daharo yuvā	who is young,
maṇḍana-kajātiko	And fond of ornaments,
ahi-kuṇapena vā	If a dead snake or
kukku­ra-kuṇa­pena vā ­	or a dead dog
manus­sa-kuṇa­pena vā	or a dead human
kaṇṭhe āsattena	were worn around their neck [as an ornament],
aṭṭiyeyya	they would be anxious,
harāyeyya	ashamed,
jiguccheyya;	disgusted;

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	In the same way [as that simile], if a monk
tamhāpi nimittā	turns away from some [bad] sign,
aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign
kusal-ūpa­saṃhi­taṃ	connected with the skillful [using method 1],
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]
tesaṃ vitakkānaṃ	on those [bad] thoughts.
ādīnavo upa-par-ikkhi­tabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[Seeing the dangers of bad thoughts from following a bad sign is the second of five methods of dealing with bad thoughts.]

20.5.3 (Forget, give no attention ↔ close eyes, don’t see)

	[Now we will discuss the third of five methods.]
Tassa ce, bhikkhave, bhikkhuno	If a monk
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]
tesaṃ vitakkānaṃ	on those [bad] thoughts.
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(simile of closing eyes to not see)

Seyyathāpi, bhikkhave,	Let’s say there is
cakkhumā puriso	a man with good eyes
āpātha-gatānaṃ rūpānaṃ	who does not want to see
a-dassana-kāmo	some undesirable forms that came into their range of sight.
assa;	****;
so nimīleyya vā	He would just close his eyes, or
aññena vā apalokeyya;	he would look away.
evameva kho, bhikkhave,	even so, monks,

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	In the same way [as that simile], if a monk
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]
tesaṃ vitakkānaṃ	on those [bad] thoughts.
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,
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ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[forgetting about and not paying attention to bad thoughts is the third of five methods of dealing with bad thoughts.]

20.5.4 (Progressive slow down ↔ walking, standing...lying)

	[Now we will discuss the fourth of five methods.]
Tassa ce, bhikkhave, bhikkhuno	If a monk
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	Then the monk should handle
tesaṃ vitakkānaṃ	those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(simile of walking, standing, ...)

Seyyathāpi, bhikkhave,	Let’s say
puriso sīghaṃ gaccheyya.	a man is walking quickly.
Tassa evamassa:	Then he thinks:
‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi?	'Why am I walking quickly?
Yannūn-āhaṃ saṇikaṃ gaccheyyan’ti.	why don’t I walk slowly?'
So saṇikaṃ gaccheyya.	Then he walks slowly.
Tassa evamassa:	Then he thinks:
‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi?	'Why am I walking slowly?
Yannūn-āhaṃ tiṭṭheyyan’ti.	Why don’t I stand?'
So tiṭṭheyya.	Then he stands.
Tassa evamassa:	Then he thinks:
‘kiṃ nu kho ahaṃ ṭhito?	'Why am I standing?
Yannūnāhaṃ nisīdeyyan’ti.	Why don’t I sit?'
So nisīdeyya.	Then he sits.
Tassa evamassa:	Then he thinks:
‘kiṃ nu kho ahaṃ nisinno?	'Why am I sitting?
Yannūnāhaṃ nipajjeyyan’ti.	Why don’t I lie down?'
So nipajjeyya.	Then he lies down.
Evañhi so, bhikkhave,	In such a way, monks,
puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā	The man removes a coarser [more energetically intensive posture]
sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya.	and adopts a finer [more relaxed] posture.
Evameva kho, bhikkhave,	Just like that [metaphor],

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	when a monk [is meditating] and he
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0
tena, bhikkhave, bhikkhunā	Then the monk should handle
tesaṃ vitakkānaṃ	those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[relaxing the process of fabricating thoughts is the fourth of five methods of dealing with bad thoughts.]

20.5.5 (Mind crush mind ↔ strong man crush weak one)

	[Now we will discuss the fifth of five methods.]
“tassa ce, bhikkhave, bhikkhuno	“If a monk deals with
tesampi vitakkānaṃ	those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then,
Dante-bhi-danta-mādhāya	with teeth clenched,
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,
cetasā cittaṃ	Using willpower to control his own mind,
abhi-niggaṇhitabbaṃ	he should force it into submission,
abhi-nippīḷetabbaṃ	crush it,
Abhi-santāpetabbaṃ.	torment it.
tassa	If, while he is doing this
Dante-bhi-danta-mādhāya	with teeth clenched,
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,
cetasā cittaṃ	Using willpower to control his own mind,
Abhi-niggaṇhato	forcing it into submission,
Abhi-nippīḷayato	crushing it,
Abhi-santāpayato	tormenting it,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(simile of strong man crushing weak man)

seyyathāpi, bhikkhave,	Let’s say
balavā puriso dub-balataraṃ purisaṃ	a powerful man [approached a] weak man
sīse vā gale vā khandhe vā gahetvā	and grabbed him by the head, or neck, or shoulders
abhi-niggaṇheyya	forcing him into submission,
abhi-nippīḷeyya	crushing him,
abhi-santāpeyya;	tormenting him;

(repeat verbatim instructions before simile)

evameva kho, bhikkhave,	Just like that [metaphor],
tassa ce bhikkhuno	if a monk [applied method 4] on
tesampi vitakkānaṃ	those [bad] thoughts by
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0
tena, bhikkhave, bhikkhunā	then,
Dante-bhi-danta-mādhāya	with teeth clenched,
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,
cetasā cittaṃ	Using willpower to control his own mind,
abhi-niggaṇhitabbaṃ	he should force it into submission,
abhi-nippīḷetabbaṃ	crush it,
Abhi-santāpetabbaṃ.	torment it.
tassa	If, while he is doing this
Dante-bhi-danta-mādhāya	with teeth clenched,
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,
cetasā cittaṃ	Using willpower to control his own mind,
Abhi-niggaṇhato	forcing it into submission,
Abhi-nippīḷayato	crushing it,
Abhi-santāpayato	tormenting it,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].
	[Using willpower to control his own mind is the fifth of five methods of dealing with bad thoughts.]

20.10 (conclusion)

[In conclusion, we will briefly summarize the five methods of relaxing unwanted thoughts.]

20.10.1 (brief summary of 5 methods)

(1.)

Yato kho, bhikkhave, bhikkhuno	If a monk [is meditating and]
yaṃ nimittaṃ āgamma	a [bad] sign appears,
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
Tassa tamhā nimittā	By turning away from that [bad] sign
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign
kusa­lūpa­saṃhi­taṃ	which is connected-with-the-skillful,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(2.)

Tesampi vitakkānaṃ	[the second method of dealing with bad] thoughts is this:
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.
0	0
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(3.)

tesampi vitakkānaṃ	[the third method of dealing with bad] thoughts is this:
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,
0	0
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(4.)

tesampi vitakkānaṃ	[the fourth method of dealing with bad] thoughts is this:
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(5.)

tesampi vitakkānaṃ	[the fifth method of dealing with bad] thoughts is this:
Dante-bhi-danta-mādhāya	with teeth clenched,
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,
cetasā cittaṃ	Using willpower to control his own mind,
Abhi-niggaṇhato	forcing it into submission,
Abhi-nippīḷayato	crushing it,
Abhi-santāpayato	tormenting it,
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts
chand-ūpasaṃhitāpi	connected-with-desire,
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.
Tesaṃ pahānā	With that abandoning,
ajjhattameva cittaṃ	internally his mind
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

20.10.5 (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

ac-checchi taṇhaṃ,	Fully cutting off craving,
vivattayi saṃyojanaṃ,	Having Flung away the fetters,
sammā mān-ābhisamayā	With the Right penetration of conceit,
anta-m-akāsi dukkhassā”ti.	He has reached the end of suffering."
♦ idam-avoca bhagavā.	This was what the Blessed one said.
attamanā te bhikkhū	The monks were satisfied and
bhagavato bhāsitaṃ abhi-nandunti.	delighted in the Blessed one’s words.
♦ vitakka-saṇṭhāna-suttaṃ niṭṭhitaṃ	The discourse on the relaxation of [unwanted] thoughts is finished.

(end of sutta⏹️)

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