
                  THE REMOVAL OF DISTRACTING THOUGHTS
                                          
                         Vitakka-santhana Sutta
                                          
                       A Discourse of the Buddha
                        (Majjhima Nikaya No. 20)
                                          
                 With the Commentary and Marginal Notes
                                          
                                          
                             Translated by
                               Soma Thera
                                          
                                          
                                          
                      BUDDHIST PUBLICATION SOCIETY
                        KANDY 1981  SRI LANKA
                                          
                           First Edition 1960
                          Second Printing 1972
                          Third Printing 1981
                                          
         Copyright 1960,1972,1981 Buddhist Publication Society
                                          
                         DharmaNet Edition 1994
                                          
        This electronic edition is offered for free distribution
            via DharmaNet by arrangement with the publisher.
                                          
                                          
                        DharmaNet International
                 P.O. Box 4951, Berkeley CA 94704-4951
                                          
               Transcribed for DharmaNet by David Savage
                                          
                                          
                            * * * * * * * *
  
  
  
  
                  THE REMOVAL OF DISTRACTING THOUGHTS
  
  
  Thus have I heard. At one time the Blessed One was staying at 
  Savatthi, in Jeta's Grove, Anathapindika's Pleasance. The Blessed One 
  addressed the bhikkhus, saying, "Bhikkhus," and they replied to him 
  saying, "Reverend Sir". The Blessed One spoke as follows:
  
    "Five things should be reflected on from time to time, by the 
  bhikkhu who is intent on the higher consciousness. What five?
    
    When evil unskillful thoughts connected with desire, hate, and 
  delusion arise in a bhikkhu through reflection on an adventitious 
  object, he should, (in order to get rid of that), reflect on a 
  different object which is connected with skill. Then the evil 
  unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    Like an experienced carpenter or carpenter's apprentice, striking 
  hard at, pushing out, and getting rid of a coarse peg with a fine one, 
  should the bhikkhu in order to get rid of the adventitious object, 
  reflect on a different object which is connected with skill. Then the 
  evil unskillful thoughts connected with desire, hate and delusion are 
  eliminated; they disappear. By their elimination the mind stands firm, 
  settles down, becomes unified and concentrated, just within (his 
  subject of meditation).
    
    If the evil unskillful thoughts continue to arise in a bhikkhu, who 
  in order to get rid of an adventitious object reflects on a different 
  object which is connected with skill, he should ponder on the 
  disadvantages of unskillful thoughts thus: Truly these thoughts of 
  mine are unskillful, blameworthy, and productive of misery. Then the 
  evil unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    Like a well-dressed young man or woman who feels horrified, 
  humiliated and disgusted because of the carcass of a snake, dog, or 
  human that is hung round his or her neck, should the bhikkhu in whom 
  unskillful thoughts continue to arise in spite of his reflection on 
  the object which is connected with skill, ponder on the disadvantages 
  of unskillful thoughts thus: Truly, these thoughts of mine are 
  unskillful, blameworthy, and productive of misery. Then the evil, 
  unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    Like a keen-eyed man shutting his eyes and looking away from some 
  direction in order to avoid seeing visible objects come within sight, 
  should the bhikkhu in whom evil, unskillful thoughts continue to arise 
  in spite of his pondering on their disadvantageousness, endeavor to be 
  without attention and reflection as regards them. Then the evil, 
  unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    If evil, unskillful thoughts continue to arise in a bhikkhu in spite 
  of his endeavor to be without attention and reflection as regards 
  evil, unskillful thoughts, he should reflect on the removal of the 
  (thought) source of those unskillful thoughts. Then the evil, 
  unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    Just as a man finding no reason for walking fast, walks slowly; 
  finding no reason for walking slowly, stands; finding no reason for 
  sitting down, lies down, and thus getting rid of a posture rather 
  uncalm resorts to a restful posture, just so should the bhikkhu in 
  whom evil, unskillful thoughts arise, in spite of his endeavor to be 
  without attention and reflection regarding them, reflect on the 
  removal of the (thought) source of those unskillful thoughts. Then the 
  evil, unskillful thoughts are eliminated; they disappear. By their 
  elimination, the mind stands firm, settles down, becomes unified and 
  concentrated, just within (his subject of meditation).
    
    If evil, unskillful thoughts continue to arise in a bhikkhu in spite 
  of his reflection on the removal of a source of unskillful thoughts, 
  he should with clenched teeth and the tongue pressing on the palate, 
  restrain, subdue and beat down the (evil) mind by the (good) mind. 
  Then the evil, unskillful thoughts connected with desire, hate and 
  delusion are eliminated; they disappear. By their elimination, the 
  mind stands firm, settles down, becomes unified and concentrated, just 
  within (his subject of meditation).
    
    Like a strong man holding a weaker man by the head or shoulders and 
  restraining, subduing and beating him down, should the bhikkhu in whom 
  evil, unskillful thoughts continue to arise in spite of his reflection 
  on the source of unskillful thoughts, restrain, subdue and beat down 
  the (evil) mind by the (good) mind, with clenched teeth and the tongue 
  pressing on the palate. Then the evil, unskillful thoughts connected 
  with desire, hate and delusion are eliminated; they disappear. By 
  their elimination, the mind stands firm, settles down, becomes unified 
  and concentrated, just within (his subject of meditation).
    
    When, indeed, bhikkhus, evil unskillful thoughts due to reflection 
  on an adventitious object are eliminated, when they disappear, and the 
  mind stands firm, settles down, becomes unified and concentrated just 
  within (his subject of meditation), through his reflection on an 
  object connected with skill, through his pondering on the 
  disadvantages of unskillful thoughts, his endeavoring to be without 
  attentiveness and reflection as regards those thoughts or through his 
  restraining, subduing, and beating down of the evil mind by the good 
  mind with clenched teeth and tongue pressing on the palate, that 
  bhikkhu is called a master of the paths along which thoughts travel. 
  The thought he wants to think, that, he thinks; the thought he does 
  not want to think, that, he does not think. He has cut down craving, 
  removed the fetter, rightly mastered pride, and made an end of 
  suffering."
  
  
  
  The Blessed One said this, and the bhikkhus glad at heart, approved of 
  his words.
  
                            * * * * * * * *
  
  
  
  
                           THE COMMENTARY TO
                                          
          THE DISCOURSE ON THE REMOVAL OF DISTRACTING THOUGHTS
                                          
               With Marginal Notes from the Subcommentary
  
  
       [The Commentarial passages are translated from the Venerable 
       Buddhaghosa's //Papancasudani//, the commentary to the Majjhima 
       Nikaya. Indented passages are "marginal" notes taken from the 
       subcommentary to the Majjhima Nikaya.]
       
  
  //Thus have I heard: evam me sutam//. This Discourse on the Removal of 
  Distracting Thoughts (//Vitakka santhana sutta//) was heard by me in 
  this way.
  
    "Me" refers to the Elder Ananda who recited the Discourse-collection 
  (//Sutta Pitaka//) of the Pali Canon at the first Council of purified 
  ones (arahantas) held at Rajagaha after the passing away of the 
  Buddha.
    
    //By the bhikkhu who is intent on the higher consciousness: 
  adhicittam anuyuttena bhikkhuna//. Consciousness connected with the 
  practice of the ten courses of skillful action (//dasa kusala kamma 
  patha//) is referred to here as just (wholesome) consciousness 
  (//cittameva//). Superior to that (merely wholesome consciousness) is 
  the consciousness of the eight absorptions become a basis for the 
  development of insight (//vipassana padakam atthasamapatti cittam//). 
  This (superior) consciousness is the higher consciousness.
       
       Consciousness connected with the practice of the ten courses of 
       skillful action is just an example of what is not meant here by 
       the term higher consciousness. Consciousness of the ten courses 
       of skillful action is just consciousness not forming a part of 
       things supernormal (//uttarimanussadhamma//).
       
       Consciousness of the eight absorptions that has become a basis 
       for the development of insight, is meant here by "higher 
       consciousness."
       
       Some (dwellers of the Abhayagiri vihara at Anuradhapura) say that 
       the consciousness associated with insight, is the higher 
       consciousness (//vipassanaya sampayuttam adhicittan'ti keci//).
  
  //By one who is intent on (anuyuttena)// means: by one who is 
  diligently occupied with (//yutta payuttena//).
  
    This bhikkhu is not intent on the higher consciousness the while he 
  is going forth, sitting-mat in hand, to a place near a tree in a 
  jungle thicket, at the bottom of a hill, or on a slope, with the 
  thought, "I shall do the recluse's duty." He is also not intent on 
  that, when removing grass and leaves for the sitting place, with hands 
  or feet. When, however, having sat down, after washing his hands and 
  feet, he remains with legs crossed, having taken up his preliminary 
  subject of meditation, he is indeed intent on the higher 
  consciousness.
  
       "Intent on" means: intent on producing the yet unarisen higher 
       things and zealously developing to completion the higher things 
       that have already arisen.
       
       "The preliminary subject of meditation" (//mula kammatihana//) is 
       the subject of meditation the bhikkhu is fostering (//parihariya 
       kammatthana//).
       
       "When...he remains...having taken up" means: when having taken up 
       the preliminary subject of meditation, he remains applying 
       himself to it (or when having taken up the preliminary subject he 
       applies himself to the development of it).
       
       Though full absorption is not reached through the meditation he 
       is still one intent on the higher consciousness.
       
       //Things: nimittani// are practical methods -- reasonable ways 
       (//karanani//).
       
       //From time to time: kalena kalam// means: on different occasions 
       (//samaye samaye//).
  
    Is not the subject of meditation to be reflected on always, without 
  putting it aside even for a moment? Why did the Blessed One say "from 
  time to time"?
    
    There are thirty-eight subjects classified in the text 
  (//paliyam//). By the bhikkhu who having selected one of these, one 
  which appeals to him, and is seated there is no reflection on these 
  five things (//nimittani//) so long as imperfections (//upakkilesa//) 
  do not appear.
    
    When an imperfection appears, the danger should be driven away by 
  means of these things.
    
    Pointing out this the Blessed One said: "From time to time..."
    
       The opinion of the objector is as follows: Because it is said "by 
       him who is intent on the higher consciousness (//adhicittam 
       anuyuttena//)" and as the term "intent on the higher 
       consciousness" means: "diligently applying oneself to the 
       meditation without a break" is it not the fact that the Blessed 
       One began his exposition with the words, "these five things 
       should be reflected on from time to time", in order to point out 
       the method of driving out danger to the meditation that 
       progresses?
       
       The other stated that there are thirty-eight subjects of 
       meditation in the text, and so forth, in order to point out that 
       the Master said, "From time to time" because these five things 
       have to be reflected on at the proper time for the purpose of 
       purifying the mind of the beginner devoted to inner culture when 
       sometimes imperfections of meditation (//bhavana upakkilesa//) 
       arise in him.
  
       //Connected with desire: chandupasamhita// means associated with 
       desire, associated with lust (//ragasampayutta//). The field 
       (//khetta//) and the object (//arammana//) of these three 
       obsessive thoughts should be known.
  
    The eight kinds of consciousness associated with greed are the field 
  of obsessive thoughts connected with desire.
    
    The two kinds of consciousness associated with hatred are the field 
  of obsessive thoughts connected with hate.
    
    Even the twelve kinds of unwholesome consciousness are the field of 
  obsessive thoughts connected with delusion. The two kinds of 
  consciousness combining with scepsis and restlessness, indeed are 
  equally the field of these obsessive thoughts connected with delusion.
    
    To even all three kinds of obsessive thought, just living beings and 
  inanimate  things are the object, since these obsessive thoughts come 
  into being in regard to living beings and inanimate things viewed 
  unimpartially by way of liking and disliking them.
  
       Living beings and inanimate things are unimpartially viewed by 
       way of liking and disliking when the dear and the not dear are 
       unequally seen, are wrongly seen.
       
       Viewing unimpartially (//asamapekkhanam//) is the laying hold of 
       an object with unsystematic attention through looking in 
       ignorantly in a worldly way (//gehasita aannna upekkha vasena 
       arammanassa ayoniso gahanam//).
  
    //He should...reflect on a different object which is connected with 
  skill: annam nimittam manasikatabbam kusalupasamhitam// means: an 
  object different from the adventitious object, and one which is 
  connected with skill, should be reflected on.
    
    Here the explanation of the term "different object" is as follows: 
  When a thought connected with desire for living beings, arises, the 
  development of the idea of the unlovely (//asubha bhavana//) is a 
  different object, and when a thought connected on with desire for 
  inanimate things arises, the reflection on impermanence (//anicca 
  manasikara//) is a different object.
    
    When a thought connected with hate towards living beings arises, the 
  development of the idea of friendliness (//metta bhavana//) is a 
  different object and when a thought connected with hate for inanimate 
  things arises, the reflection on the modes of materiality (//dhatu 
  manasikara//) is a different object.
    
    Wheresoever, a thought connected with delusion concerning living 
  beings or things arises, the fivefold reliance associated with the 
  doctrine (//panca dhammupanissayo//) is the different object.
  
       An object different from the adventitious object: //tato 
       nimittato annam nimittam//. A different, new object separate from 
       the cause for the arising of unskillful thought connected with 
       desire, hate and delusion (//tatchandupasamhitadi akusala 
       vitakkuppatti karanato//).
  
    One which is connected with skill: //kusala nimittotam//. The cause 
  for the proceeding of states of consciousness that is with skill.
    
    Should be reflected on: //manasikatabbam//. Should be placed in the 
  mind, should be thought upon as a meditation, or should go in the 
  mind-flux (//citte thapetabbam//).
    
    The unlovely (//asubahma//) is indeed the unlovely object (//asubha 
  nimittam//).
  
    When greed arises in regard to living beings with thoughts like the 
  following: "This one's hands are beautiful," "This one's feet are 
  beautiful," one should think by way of the unlovely thus: To what are 
  you attached? Are you attached to the hair of the head, the hair of 
  the body, nails, teeth, skin...or urine? [This refers to the 
  thirty-two parts of the body.]
    
    This body (//attabhava//) held up by three hundred bones, bound with 
  nine hundred nerve strings, plastered over with nine hundred lumps of 
  flesh, wrapped completely in a wet skin, covered with the color of the 
  cuticle (//chavi ragena//), drips filth from the nine open sores and 
  the ninety-nine thousand pores of the hairs of the body. It is filled 
  with a collection of bones, is bad-smelling, contemptible, repellent, 
  and is the sum of the thirty-two parts. There is neither essence nor 
  excellence in it. To one who thinks thus of the unlovely (nature of 
  the body), the greed connected with living beings is cast out. 
  Therefore the different object is the thinking on the object 
  (//nimitta//) which produces greed, by way of the meditation on the 
  unlovely (nature of the body).
    
    When there is greed for inanimate things like bowls and robes it is 
  cast out through reflection of two kinds of bringing about detachment 
  for inanimate things, namely those on ownerlessness and temporariness, 
  taught in the section of the enlightenment factors (//bojjhanga//) in 
  the commentary to the Satipatthana Sutta. Therefore the thinking on 
  the object (which produces greed), by way of the reflection of 
  impermanence is the different object.
  
       Reflection...on ownerlessness and temporariness; this bowl 
       gradually ends up as broken pieces, having changed color, became 
       old, developed cracks and holes or having smashed up; this robe, 
       having faded, worn out will have to be thrown away with the end 
       of a stick, after it is used as a rag to wipe the feet with. If 
       these had an owner, he would prevent them from being destroyed. 
       In this manner should the reflection on ownerlessness be done. 
       And the reflection on temporariness should be done with the 
       thought that these cannot last long, that these are of brief 
       duration.
  
    When there is hatred towards living beings, friendliness should be 
  developed as taught in the discourse on the Overcoming of Ill-will 
  (//aghata vinaya//), the instruction with the Parable of the Saw 
  (//kakacupamovada//), and the like. In one developing friendliness, 
  hatred vanishes. Therefore the development of friendliness for the 
  object (which produces anger) is the different object.
  
       The discourse on the Overcoming of Ill-will in the Anguttara 
       Nikaya is as follows:
  
       "Bhikkhus, these are the five ways of overcoming ill-will. 
       Whenever ill-will is arisen in a bhikkhu it should altogether be 
       overcome. What are the five?
  
       "Should ill-will arise at any time, in a person, friendliness 
       should be developed in him...compassion should be developed in 
       him...equanimity should be developed in him...the state of being 
       without mindfulness and reflection (in regard to the object 
       producing hate) should be developed in him...Thus should ill-will 
       be overcome in that person. Indeed, these are five ways of 
       overcoming ill-will. Wherever it is arisen in a bhikkhu, it 
       should be overcome entirely."
       
       ("Instruction on the Parable of the Saw" is Discourse No. 21 of 
       the Majjhima Nikaya)
       
       "And the like": similes like that of the firebrand from funeral 
       pyre (unclean, untouchable).
       
       "Friendliness should be developed having overcome hate in the 
       manner taught in the above mentioned teachings.
  
    Further, when one gets angry with the stump (of a tree), a thorn, 
  grass or leaves one should ask oneself: With whom are you angry? Or 
  who is it that is angry? Is it the earth-element or the water-element? 
  To one who reflects on the elements (//dhatumanasikara//) anger in 
  regard to inanimate things vanishes. Therefore the reflection of the 
  elements of the object (internal or external -- the thinker or the 
  thought which produces anger) is the different object.
  
    When however, delusion appears, in any circumstances, there should 
  be dependence on reliance on or the resorting to five things (five 
  expedient things). They are as follows:
  
       The practice of living under the guidance of a teacher.
       The work of learning the doctrine.
       The work of inquiring into the meaning of doctrines learnt.
       The act of listening to the doctrine at suitable times.
       The work of inquiring into what are and what are not
       causes.
  
    Through dependence on these five things or through resorting to 
  these five expedients the element of delusion (//moha dhatu// [*]) is 
  eliminated.
       
       * [//Moha dhatu// is just //moha// (--Tika). It is just a 
       variation for metrical reasons.]
    
    In this way also a bhikkhu's delusion is eliminated; When he, while 
  learning too, becomes energetic through the thought: The teacher 
  punishes him who does not learn at the proper time, him who does not 
  recite well and him who does not recite at all.
    
    In this way also, a bhikkhu's delusion is eliminated: When he, while 
  inquiring from esteemed and respected bhikkhus, after going into their 
  presence: "Reverend Sir, how is this? What does this mean?" dispels 
  doubts.
    
    In this way also, a bhikkhu's delusion is eliminated: When to him 
  the meaning of various passages becomes clear while listening 
  carefully to the doctrine, after going to a place where the doctrine 
  is expounded to the public.
    
    In this way also, a bhikkhu's delusion is eliminated: While he 
  becomes expert in discerning the cause of a thing from what is not its 
  cause saying thus: "This is the reason for this; this not the reason."
    
    Further, unskillful thoughts are surely eliminated in one practicing 
  by any one of the thirty-eight subjects of meditation; but the lust, 
  hatred and delusion which are eliminated by their direct opposites, by 
  what is contrary to them, namely these five objects (or practical 
  methods) are thoroughly eliminated.
  
    It is like this; a fire may surely be put out after its being struck 
  with firebrands, earth and branches, but when it is extinguished with 
  water which is directly opposed to it, it is extinguished well. In the 
  same way the lust, hatred and delusion which is eliminated with these 
  five objects (//panca nimittani//, mentioned at the beginning of the 
  discourse) are eliminated well. Therefore, it should be understood, 
  were these stated.
  
       Becomes energetic (//yatta patiyatto//). The bhikkhu who is 
       possessed of the desire for things like the asking of permission 
       to go to the village becomes energetic (//yatto//) and active 
       (//sajjito//).
  
       The meaning of various passages becomes clear (//tesu tesu 
       thanesu attho pakato hoti//) = to one listening to the doctrine 
       the meaning of different passages explained becomes clear with 
       the comprehension
       thus: "Here, virtue is expounded, here concentration, here 
       wisdom".
       
       Expert in discerning the cause of a thing from what is not its 
       cause (//Thanathana vinicchaye cheko//) by knowing for instance 
       that the eye, visible object, light and so forth are the reasons 
       for eye-consciousness and not for ear-consciousness.
  
    //Connected with skill (kusalupasamhitam)//. Dependent on skill, 
  become a condition of skill.
    
    //Just within (ajjhattikam eva)//. Just inside the pasture 
  (//gocarajjhattikam eva//), that is, just within the resort, the 
  subject-of-meditation of the bhikkhu devoted to the higher 
  consciousness.
    
    //Carpenter (palagandho)// = joiner (//vaddhaki//).
    
    //With a fine peg (sukhumaya aniyam)//. A peg of heartwood, finer 
  than some peg one wishes to take out (or draw out) of a board (//yam 
  anim niharitukamo hoti, tato sukhumataraya saradaru aniya//).
    
    //Coarse peg (olarikam anim)//. An incongruous peg in a board or 
  plank of sandalwood or of a heartwood (of sandal) (//candana phalake 
  va sara phalake va akotitam visamanim//).
  
       In a board (or plank) of...heartwood (//sarapha-lake//) = in a 
       plank of sandal heartwood (//candanamaye saraphalake//).
       
       An incongruous peg (//visamanim//) = a peg standing incompatibly 
       there, in a board or plank of sandalwood (//visamakarena tattha 
       thitam anim//).
  
    The mind of the bhikkhu intent on the higher consciousness is like 
  the plank of sandal heartwood; the unskillful thoughts are like the 
  incongruous peg: the skillful object of meditation on things such as 
  the unlovely which is different from the object producing 
  unskillfulness is like the fine peg. The removal of unskillful objects 
  such as the meditation on the unlovely is like the removal of the 
  coarse with the fine peg.
  
    If the yogin who, like a person shocked by the carcass slung round 
  his neck by an enemy who has brought it (//paccatthikena anetva kanthe 
  baddhena//), thinks wisely, by himself, of these unskillful thoughts 
  as blamable and productive of suffering, in many ways, the unskillful 
  thoughts are eliminated in him.
  
       //In many ways (iminapi iminapi karanena)//. These thoughts are 
       blamable and productive of suffering in many ways, because of 
       their being produced through unskillfulness 
       (//akosallasambhuta-taya//); of their being opposed to skill 
       (//kusalapatipakkha-taya//) of their unhealthiness through being 
       afflicted with the disease of sense-desire called worldliness 
       (//gehasita-rogena sarogataya//); of their being subject to the 
       censure of the wise (//vinnugarahitabbataya//); because of their 
       loathsomeness (//jigucchataya//); because of the unpleasantness 
       of their results (//anitthaphalataya//) and because of their 
       nature of bringing about no satisfaction 
       (//nirassadasamvattaniyataya//).
  
    But he who is unable to think wisely by himself should see his 
  teacher and tell the teacher about the troubles (in meditation). Or he 
  should see his preceptor, a respected fellow-bhikkhu or the chief of 
  the order for the same purpose. Or he should ring the bell (or strike 
  the gong), assemble even the order of bhikkhus and inform the order of 
  the troubles (in meditation). For, at a meeting of many persons, there
  surely will be one learned man who will explain to him who is troubled:
  "Thus should the disadvantages of these thoughts be understood", or he
  will check these thoughts of the person troubled in meditation) with
  the talk that is intended for the removal of desire for the body
  (//kayavicchandaniya katha//) and so forth.
  
    //Should endeavor to be without attention and reflection (asati 
  amanasikaro apajjitabbo)//. Those unskillful thoughts should just not 
  be remembered, not be dwelt upon. One should be occupied with 
  something else.
    
    Just as a man who does not want to see a certain object, shuts his 
  eyes, just so should the bhikkhu in whom an unskillful thought arises, 
  while he is meditating on the subject of meditation to which he 
  resorts repeatedly (//mulakammatthana//) occupy himself with something 
  else. By doing that his unskillful thought is eliminated. When that 
  unskillful thought is eliminated he should again sit down to meditate 
  on the subject-of-meditation he is keeping to, preliminary object of 
  meditation to which he repeatedly resorts (//mula kammatthana//).
    
    If the unskillful thought is not eliminated he should recite aloud 
  some composition of doctrinal explanation he knows by heart. If when 
  being occupied with something else in this way, too, it is not 
  eliminated, he should take out from his bag a manual, if he has one, 
  in Which the virtues of the Buddha and the Doctrine are written and by 
  reading it occupy himself with something else.
    
    If by  that, too, it is not eliminated, he should take out of the
  bag such things like the pair of fire-sticks and by turning his
  attention to them, saying, "This is the upper fire-stick, this is the
  lower," and so forth occupy himself with something else.
    
    If by that, too, it is not eliminated he should, having taken out 
  the receptacle (//sipatikam//), by contemplating the requisites thus: 
  "This is the awl; this is the pair of scissors; this is the 
  nail-cutter; this is the needle," occupy himself with something else.
    
    If by that, too, it is not eliminated, he should occupy himself with 
  something else by darning the worn-out parts of the robe. so long as 
  the unskillful thought is not eliminated, he should by doing various 
  skillful actions occupy himself with something else. When  it is 
  eliminated he should again sit down to meditate  on the subject he is 
  keeping to, (the preliminary object to which he resorts repeatedly).
    
    //Composition of doctrinal explanation (dhammakatha pabandha)// = a 
  composition  helpful to the subject-of-meditation (//kammathanassa 
  upakaro dhamma katha pabandho//).
    
    //Manual (muttipotthako, lit: fist-book, a hand-book)//. A book 
  carried about and which is about the size of the fist (hand).
    
    //By contemplating (samannamentena)// = by concentrating 
  (//samannaharantena//).
  
    But building work (erecting new buildings and repairing of old ones 
  etc.) should not be begun. Why? Because when the unskillful thought is 
  destroyed there will be no time for reflection on the 
  subject-of-meditation. But wise ones of old (//paranaka pandita//)
  destroyed unskillful thought having done building work too (//nava 
  kammani pana na patthapetabbam; kasma? vitakke pacchine 
  kammatthanamanasikarassa okaso na hoti//).
  
       (There will be) no time (//okaso na hoti//) because of the making 
       complete (or bringing to completion) of what is begun 
       (//araddhassa pariyosapetabbato//). The bringing to an end of 
       what is begun or not beginning (not starting some new work) is 
       the counsel of the elder (//aradddhassa antagamanam anarabbho 
       va'ti theravado//)
    
    This is a story connected with building activity. The preceptor 
  (//upajjhaya//) of Tissa, the novice, it is said, was staying at the 
  great monastery of the city of Tissa (//Tissamahavihara//; in 
  South-east Ceylon).
    
    "Reverend Sir", said the novice to the preceptor, "I am 
  dissatisfied". Then the elder said to the novice: "Water for bathing  
  is scarce, in this monastery. Take me to Cittalapabbata (Cittala 
  Hill)". The novice did that. There (at Cittalapabbata) the Thera told 
  him: "This monastery is very largely property made over to the use of 
  the Order as a whole (//sanghiko//). Make me personal dwelling place."
    
    "Good, Reverend Sir," said the novice. He began to do three things 
  at once. The learning of the Samyutta Nikaya from the beginning; the 
  clearing of a cave on a hill and work on the preliminary stage of 
  practice on the meditation on fire (//tejokasina parikamma//), and 
  reached absorption in the subject-of-meditation, learned the Samyutta 
  Nikaya to the end, and finished clearing the cave. Having done all, he 
  informed the preceptor about the completion of the tasks. The 
  preceptor said: "Novice, it was done by you with difficulty. Today you 
  yourself first stay there."
    
    The novice, while staying that night in the cave (he had cleared), 
  having obtained suitable weather conditions, developed insight, 
  reached arahantship and passed away, just there (//tattheva 
  parinibbayi//).
    
    Having taken his bones (//dhatuyo//), they (the people) built a 
  shrine. To this day that shrine is known as the shrine of the elder 
  Tissa (//Tissattheracetiyanti pannayati//).
    
       While exerting himself in clearing the cave just to check 
       unskillful thoughts, in reciting the Samyutta Nikaya and in the 
       practice of the preparatory part of the meditation on the 
       fire-device for doing the work that precedes the function of 
       seeing the truth through Streamwinning, he accumulated the merit 
       of the three kinds of skillful action of body, speech and mind. 
       
       The elder said: "Water for bathing is scarce in this monastery. 
       Take me to Cittalapabbata" having known the novice's latent 
       tendency (to good) and his particular meditation-device. 
       Therefore, everything was effected according to his intention 
       (//Thero tassa asayam kasinanca savisesam janitva imasmim 
       vihareti adim avoca. Tenasa yathadhippayam sabbam sampaditam//). 
       
       This is called the section dealing with "non-attention" on 
       account of the explanation in it of the manner of checking the 
       flow of unskillful thoughts by not attending to them (//asati 
       pabbam nama asatiya vitakka niggahana vibhavanato//).
       
    He again said: "If evil unskillful thoughts continue to arise in a 
  bhikkhu" and so forth in order to set forth the section of "inquiry 
  into the source of the unskillful thoughts" (//vitakka mula bheda 
  pabbam//).
  
       The section of inquiry into the source of the unskillful thoughts 
       is the making clear of the source of the source of unskillful 
       thoughts (//vitakka mulassa tammulassa ca bheda vibhavanam//).
  
       //He should reflect on the removal of the thought source of those 
       unskillful thoughts (//vitakka sankhara santhanam 
       manasikatabbam//).
  
    What is forming is formation (//sankharoti ti sankharo//), condition 
  (//paccayo//), cause (//karanam//), source (//mulam//), is the meaning 
  (//attho//). That state in which there is stopping or ending is 
  stopping or ending (//santitthati ettha ti santhanam//). (Removal is 
  the stopping or ending of a thing in the sense of getting rid of it).
    
    This is stated: What is the cause of this unskillful thought? What 
  is its condition? By what reason has it arisen? Thinking thus, the 
  source of the unskillful thoughts and the source of the unskillful 
  thoughts and the source of the source should be reflected on by the 
  yogin.
    
    //Just as if, bhikkhus, a man should walk fast, and then to him it 
  should occur thus: "But why do I walk fast? Now, let me walk slowly." 
  And as if, then, he should walk slowly and it should occur to him 
  thus: "Why do I walk slowly? Now let me stand". (Seyyathapi bhikkhave 
  puriso sigham gaccheyya tassa evamassa kinnukho aham sigham gacchami 
  yannunaham sanikam gaccheyyanti so sanikam gaccheyya, tassa evamassa 
  kinnu kho aham sanikam gaccheyya, tassa evamassa kinnu kho aham 
  sanikam gacchami yannunaham tittheyyanti//). (The above is paraphrased 
  in the translation of the discourse as follows: //"Just as a man 
  finding no reason for walking fast walks slowly: finding no reason for 
  walking slowly, stands")
    
    "But why do I walk slowly": He thinks thus: What profit is there to 
  me by this fast walking? I shall walk slowly.
    
    "And as if, then, he should walk slowly"; as if he, having thought 
  in the foregoing way, should walk slowly. This is the method of 
  explanation throughout (this simile).
    
    The man's walking fast is comparable to the bhikkhu's entry into the 
  state of unskillful thinking; the walking slowly, to the cutting off 
  of unskillful thought-conduct (//vitakka cara// [*]); the standing, to 
  the descent of the subject-of-meditation into the bhikkhu's mind, with 
  the cutting off of unskillful thought-conduct; the sitting down to the 
  attainment of arahantship through the development of insight; the 
  lying down, to passing the day in the attainment of the fruit that has 
  Nibbana for its object.
    
       * [Might also be translated as "unskillful thought movement" or 
       "unskillful mental behavior or conduct".]
    
    In him, who goes to (find) the source, and the source of that 
  source, of unskillful thoughts questioning himself thus: "Possessed of 
  what cause, due to what condition, are the unskillful thoughts?" there 
  is a slackening of unskillful thoughts. (Owing to an access of 
  energy), when the slackening of unskillful thought conduct reaches its 
  highest point, unskillful thoughts are entirely dissolved (//vitakka 
  sabbaso nirujjhanti//).
  
       What produces unskillful thoughts is the source of unskillful 
       thought (//vitakkam sankharoti vitakka sankharo//). It is the 
       condition for unskillful thoughts (//vitakka paccayo//), (and 
       that condition is) unwise reflection (even) on the sensuously 
       favorable etc. taking them as lovely etc. (//subha nimittadisu pi 
       subhadina ayoniso manasikaro//.)
  
       The state, indeed, by which the production of unskillful thoughts 
       ends is called (the ending or) the removal of the source of 
       unskillful thought (//so pana vitakka sankharo santitthati 
       etta'ti vitakka sankhara sanihanam//). The source of unskillful 
       thought is the delusion of perceiving unlovely things and so 
       forth as lovely and so forth (//asubhe subhanti adi 
       sanna-vipallaso//). Therefore it is said: the source, and the 
       source of that source, should be reflected on (//tenaha vitakkana 
       malanca mulamulanca manasikatabbam//). 
       
       //In him who goes to (find) the source of unskillful thoughts 
       (vitakkanam mulam gacchantassa)// = in him who goes along the 
       domain of knowledge, by way of investigation, to the root of 
       wrong thoughts, to the cause of their arising (//upaparikkhana 
       vasena miccha vitakkanam mulam, uppati karanam nanagatiya 
       gacchantassa//).
  
       //There is a slackening of unskillful thought-conduct (vitakka 
       caro sithilo hoti)//. In him who knows according to reality, 
       unskillful thoughts do not continuously proceed, as in the time 
       before he knew truly (//yathavato janantassa pubbe viya abhinham 
       nappavattanti//).
  
       //When the slackening of unskillful thought-conduct reaches its 
       highest point (tasmin sithilibhute matthakam gacchante)//, 
       through arriving at a stable state, gradually (//anukkamena 
       thirabhavappattiya//).
  
       Unskillful thoughts are entirely dissolved (//vitakka sabbaso 
       nirujjhanti//). Even all wrong thoughts go, do not assail one or 
       owing to the completion of the meditation are eliminated without 
       remainder (//miccha vitakka sabbe pi gacchanti na samudacaranti 
       bhavana paripuriya va anavasesa pahiyanti//).
  
    The meaning should be brought out through the "Daddabha 
  birth-story".
    
    It is said that a ripe vilva fruit having been cut off from its 
  stalk, fell close to the ear of a hare which was asleep at the foot of 
  the vilva tree. Getting up on hearing that noise, it thought: "The 
  earth is being destroyed," and fled. The other beasts which were in 
  front of him, fled, too, seeing the hare's flight.
    
    At that time the Bodhisatta was a lion and he thought: "The earth is 
  destroyed at the end of an eon (//kappavinase//). "In the interval 
  (between the beginning and the end of an eon) there is no destruction 
  of the earth. Now, let me after going from source to source (//mula 
  mulam gantva//) find out  (//anuvijjeyyam//).
    
    The lion questioned each animal separately beginning with the 
  elephant. When he came to the hare, he asked: "Dear, did you see the 
  earth being destroyed?" The hare: "Yes, lord." The lion: "Come, 
  friend, show." The hare: "I am not able, sire." Saying, "Hey, come; 
  don't fear." the lion using gentle speech alternately with firm speech 
  (//taddha mudukena//) took the hare along with him.
    
    The hare standing not far from the vilva tree said: "May there be 
  blessing to thee! In that place in which I stayed, it echoed. I do not 
  know why it echoed."
    
    The Bodhisatta told the hare: "You stay here", and went up to the 
  tree. He saw where the hare had lain, saw the ripe (fallen) vilva 
  fruit and looking upwards saw the fruit-stalk from which the fruit had 
  fallen and concluded as follows: "This hare whilst lying asleep here 
  got the idea that the earth was being destroyed when he heard the 
  sound of the fruit that fell near his ear." Then he questioned the 
  hare to see if the facts he had found out were true. The hare said: 
  "Yes, lord," confirming the lion's conclusions. The lion, thereupon, 
  uttered this stanza:
  
       "The hare ran, after the echoing sound of the vilva fruit that
       fell;
       
       "Having listened to the hare's words, the army of frightened 
       beasts ran."
  
    After that the Bodhisatta comforted the beasts saying: "Don't fear."
    
    Thus unskillful thoughts are eliminated in him who goes 
  (investigating things) from source to source.
    
       It is said that beneath the place where the hare was sleeping 
       there was a huge rat hole -- a big excavation made by rats -- and 
       that the fruit falling on the ground above it caused a loud sound 
       (//tassa kira sasakassa hettha mahamusikahi khata mahavatam 
       ahosi; tenassa patena maha saddo ahosi//).
  
    With the repetition of the words, "If evil unskillful thoughts 
  continue to arise," the Master points out to the bhikkhu who fails to 
  check the unskillful thoughts according to the instruction in the 
  section of inquiring into the source of unskillful thoughts, another 
  method.
    
    //With clenched teeth (datehi dantam adhaya)//: with the upper teeth 
  placed on the lower.
    
    //The mind by the mind (cetasa cittam)//. The unskillful state of 
  mind should be checked by the skillful state of mind.
    
    //Strong man (balava puriso)//. Just as if a brawny man -- a person 
  with great physical strength -- should, having caught hold of a weaker 
  one by head or body, restrain, subdue and beat down that weaker person 
  -- make him wearied, exhausted and to faint -- just so, should the 
  unskillful thoughts be checked by the bhikkhu who wrestles with the 
  unskillful thoughts having overcome them saying, "Who are you and who 
  am I," and after whipping up great energy saying, "Let the flesh and 
  blood of this body dry up; let skin sinews and bones remain". To point 
  out the foregoing meaning, the Master gave the simile of the strong man.
  
       //By the skillful state of mind (kusala cittena)// = by means of 
       the mind associated with right thinking (//balava samma sankappa 
       sampayuttena//).
  
       //The unskillful state of mind (akusala cittam)// = the 
       unskillful state of mind with such things like sensual thought 
       (//kama vitakka sahitam//).
  
       Should be checked (//abhinigganhitabbam//). Should after 
       overcoming be checked thus: in such a way that in the future no 
       unskillful thoughts assail the bhikkhu. The state of the 
       non-arising of things should be produced is the meaning (//yatha 
       tassa ayatim samudacaro na hoti evam abhibhavitva niggahetabbam 
       anuppatti-dhammata apadetabba ti attho).
  
  //When, indeed, Bhikkhu (yato kho bhikkhave//). This is called the 
  division of summing up (//pariyadanabhajaniyam nama//). The meaning of 
  the phrase is even clear (//utthana-mattameva//) [*]
  
       * [The commentary to the //Sabbasava Sutta//, Majjhima Nikaya No. 
       2, has the following comment on //yata kho bhikkhave//: The 
       //to// of //yoto// is gen., in the sense //Yatho kho// -- //yassa 
       kho//" (of whom). That is said (by the commentator). But the 
       ancient teachers explain it by "in which time," when or what time 
       (//yamhi kale//).]
       
  
       The division of that which was pointed out from the beginning 
       thus: "Five things should be reflected on from time to time, by 
       the bhikkhu who is intent on the higher consciousness", by way of 
       the (taking up completely) summing up of the time of reflection 
       of his object mentioned in the passage.
  
    As a teacher of archery [*] having taught the art of the five 
  weapons to a prince come from a foreign country spurs him on thus: "Go 
  and take up the rulership of your country," after showing him what 
  ought to be done with the five weapons thus: "If robbers meet you on 
  the way, use the bow; if that is destroyed or broken, use the spear, 
  the sword...and go (free)." And having done this, having gone to his 
  own country taken up the rulership, the prince enjoys the fortune of 
  sovereignty.
    
       *[//Satthacariyo'ti dhanubhadacriya (--Tika)// -- a master of 
       weapons is a teacher of the knowledge of archery.]
    
    If to the bhikkhu who is intent on the higher consciousness objects 
  productive of unskillfulness (//akusalanimitta//) arise during his 
  meditation he, having established himself in the instruction of the 
  section of the "different object" (//anna nimitta pabba//) and checked 
  those unskillful thoughts will reach saintship after developing 
  insight; unable to do it in that way, he will do it by the instruction 
  of the section on disadvantages (//adinava pabba//); unable to do it 
  in that way he will do it in that way too, by the instruction of the 
  section of searching the cause (//mula bheda pabba//): unable to do it 
  in that way too, by the instruction of the section of restraining 
  (//abhinigganhana pabba//) he will develop insight and reach 
  saintship.
    
    //He is called a master of the paths taken by the turns of thought 
  (vasi vitakka pariyaya pathesu)//. He is called one who is expert of 
  control in the paths taken by the turns of thoughts, one who is 
  conversant with the art of control in the paths taken by the turns of 
  thought (//vitakka carapathesu cinnavasi pagunavasi ti vuccati//).
    
    //The thought he will intend (to think) (yam vitakkam 
  akankhissati)//. This was said to show his expertness of control. 
  Formerly he was not able to think as he wanted and thought what he did 
  not want to think about. Now, owing to his expertness in the control 
  of thought, he is able to think as he wishes. Therefore it was said: 
  The thoughts he will want to think, those thoughts he will think. The 
  thoughts he will not want to think, those thoughts he will not think.
    
    He has cut off craving (//acchejji tanhan'ti//). This and the rest 
  should be understood as taught in the Sabbasava Suttanta Commentary.
    
                            * * * * * * * *



                              CORRECTIONS
  
  In preparing this electronic edition for DharmaNet, some minor changes
  and corrections were made to the original text. These include changing
  the spellings of certain words from British to American English and
  adapting punctuation and style to conform more closely to the Chicago
  Manual of Style (13th edition) guidelines.

  In addition, the following changes were made ("---->" means "was
  changed to"):
  
  1.  p.10, line 13 up: a thought connected on with desire
                  ----> a thought connected with desire

                            * * * * * * * *


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 TITLE OF WORK: The Removal of Distracting Thoughts (Vitakka-Santhana Sutta)
                (The Wheel Publication No. 21)
 FILENAME: WHEEL021.ZIP
 AUTHOR: Soma Thera, tr.
 AUTHOR'S ADDRESS:   N/A
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