1.6 Vitakka Santhana S m20 proto

SD 1.6 M 20/1:118-122 Vitakkasaṇṭhāna Sutta Copyright by Piya Tan ©2010 80 Vitakka Sahna Sutta The Discourse on the Stilling of Thoughts | M 20/1:118-122 Theme: How to overcome distractions during meditation 1 Related suttas This Sutta has been translated with its Commentary and Sub-commentary by Soma Thera in The Re- moval of Distracting Thoughts. 1 Ñamoli & Bodhi translated it in The Middle Length Discourses of the Buddha (rev ed 2001). The Chinese Āgama parallel (MĀ 101)2 is entitled 增上心經 Zēng shàng xīn jīng, agreeing with M 20 here on locating the discourse at Jeta‟s grove near Svatthī. The Chinese Āgama version, MĀ 101, has been studied in some detail by Thich Minh Chau (1991:240-244). The Middle Length Discourses of the Buddha reminds us that “[t]he five signs (nimitta) mentioned in this sutta may be understood as practical methods of removing the distracting thoughts, but should be re- sorted to only when the distractions becomes persistent and obtrusive; at other times the meditator should remain with his primary subject of meditation.” (M:B 1206 n239) These methods, however, are effective means for mental focus in daily tasks like studying and work- ing, and in psychotherapy, such as the treatment for phobias. In modern psychological terms, these 5 methods may be called thought displacement [§3], aversion therapy [§4], sublimation [§5], thought reduction or thought analysis [§6], and will-power [§7], respectively. Method 5 (will-power) is interesting in that it is the first of the Bodhisattva‟s self-mortification methods mentioned in the Mah Saccaka Sutta (M 36): I thought thus, “Suppose, with my teeth clenched and my tongue pressed against my palate, I beat down the mind with mind.” While I did so, it was just like a strong man holding a weaker man by the head or by the shoulders, were to restrain, subdue, attack him—sweat ran down from my armpit. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overstrained and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. (M 36.20/1:242 f) Bronkhorst, in his The Two Traditions of Meditation in Ancient India, thinks that the two methods are contradictory. Since the latter—“with my teeth clenched and my tongue pressed against my palate”—has been part of the Bodhisattva‟s self-mortification, he argues that in the Vitakka Saṇṭhāna Sutta, “monks are advised to do what is incorrect elsewhere [M 1:242]” (1993: 79)!3 The method actually fits the list quite nicely as the last one. These are methods for overcoming dis- tracted mind: when all else fails, obviously we must have some determination! Indeed, the instruction to clench our teeth and press the tongue against the palate works literally (we focus on the pressure points in the mouth) or, figuratively, by putting in more effort, details of which is found elsewhere. The Purisa Thma S (A 2.1.5) similarly teaches one not to be content with the wholesome mental states and to be unremitting—“Willingly, I will let only skin, sinews and bones remain; let my body dry up, and flesh and blood, too; but there will be no end in effort until I have won what can be won by personal strength, personal effort, personal striving!”4 The Vitakka,sahna Sutta, dealing with the taming of the mind, should be studied with such suttas as the ghta Paivinaya Sutta (A 5.161) (on 5 methods of putting away ill will) and the Daddabha Jtaka (J 322), a classic in thought analysis. Another interesting and practical sutta in this connection is the (Moggallāna) Pacalā Sutta (A 7.58).5 1 Wheel 21, Kandy: Buddhist Publication Society, 1960. 2 MĀ 101 = T1.588a-589a. 3 For further discussion, see Sañcetanika S (A 10.206) = SD 3.9 Intro (6.5). 4 A 2.1.5/1:50. 5 See Pacalā S (A 7.58/4:85-91) = SD 4.11. 6 Majjhima Nikāya 1, Mūla Paṇṇāsa 2, SīhanādaVagga 10 M 1.2.10 http://dharmafarer.org 81 ghta Paivinaya Sutta. The Āghta Paivinaya Sutta (A 5.162) is a short sutta giving five methods of putting away ill will: (1) Lovingkindness should be cultivated towards that person one resents. (2) Compassion should be cultivated towards that person one resents. (3) Equanimity should be cultivated towards that person one resents. (4) One should not mind the person that one resents, one should disregard him. 6 (5) One should determine thus: 7 “This person is the owner of karma, heir to karma, born in karma, bound by karma, has karma as his refuge. 8 It is karma that divides beings into low and excellent.” (A 5.161/3:185 f) 2 Sahāna The key word of the sutta is clearly sahāna, and the Pali-English Dictionary (PED) gives three meanings to it, here listed in abridged form: (1) configuration, position; composition, nature, shape, form (V 2:76; M 1:120 vl santhāna; A 1:50, 4:190; Miln 270, 316, 405; J 1:71, 291, 368, 2:108). (2) fuel (J 2:330 = 4:471). (3) (usu spelt santhāna) a resting place, meeting place, public place, market (cp Skt sasthāna in this meaning) (S 1:201; J 6:113). There is also the form santhana which, according to the PED, means (1) appeasing (Dh 275); (2) satisfaction (Vv 18.6). The Commentaries offer no help here. Bodhi, in The Middle Length Discourses, evidently reads the word as santhana, rendering it as “stilling” (M:B 213). Various other translators have given their own free renderings. Apparently, only IB Horner renders sahāna as “form,” which thought technically correct, is not as contextually appropriate as “stilling” [§6]. And the context here is meditation. 3 Result of the practice The Vitakka Sahna Sutta concludes with these words: Aya vuccati bhikkhave bhikkhu vasī vitakka,pariyya,pathesu. Ya vitakka kakhissati ta vitakka vitakkessati. Ya vitakka n’kakhissati, na ta vitakka vitakkessati. Acchechi taha, vvattayi9 sayojana samm mnâbhisamay antam aksi dukkhassa.10 That monk, O bhikshus, is called a master of the thought-paths. He will think only the thought that he wants to think; he will not think the thought that he does not want to think. He has cut down craving, discarded the fetter, penetrated conceit and made an end of suffering. [§8] 6 MA suggests 5 other methods for disregarding distracting thoughts: (1) Occupy oneself with something else; (2) recite some work explaining a doctrine; (3) read a Dharma text (like a pūj book); (4) examine the parts of an object from his bag, like fire-sticks (“this is the upper stick; this is the lower stick”); (5) carefully and reflectively examine his requisites (“this is the awl; this is a pair of scissors; this is the nail cutter; this is the needle”; (6) darn the worn-out parts of the robe. (MA 3:90 f). 7 This reflection on karma is given in the 3 rd person pl (“beings”) in Ca Kamma Vibhaga S (M 135.4/ 3:202). 8 See Sasappati Pariyāya S (A 10.205/5:288, 291); see also M 1:390, 3:203; A 372-74, 186, 5:88; Kvu 522. 9 Elsewhere (in other eds & suttas), vll vivattayi. 10 This underscored sentence is stock referring to the attainment of arhathood: M 2/1:112 (Sabb‟sava S), M 20/- 1:112 (Vitakka,sahna S); S 36.3/4:205 (Pahna S), S 36.5/4:207 (Dahabba S), S 44.9/4:399 (Kuthala,sl S); A 3.33/1:134 (Kamma Nidna S), A 4.177/2:165 ((Dhtu) Rhula S), A 4.254/2:249 ((Arahata) Mlukya,putta S), A 5.200/3:246 (Nissaraīya S), A 6.105/3:444 (Bhava S), A 6.106/3:445 (Tah S), A 7.7/4:7 (Pahna S), A 7.12/4:9 (Anusaya S 2); It 45 (Vedan S 2). On abhisamaya, see S:B 729 n13. SD 1.6 M 20/1:118-122 Vitakkasaṇṭhāna Sutta Copyright by Piya Tan ©2010 82 Both M 20 and its Chinese Āgama version state that the use of the five methods will bring one mastery of one‟s thought, leading to the ability to think only those thoughts that one really wants to think. The Pali version concludes by stating that such a practitioner has “made an end of suffering” (antam aksi dukkha- ssa), a stock phrase that usually refers to the attainment of arhathood. 11 This ending is not found in the Chinese Āgama version. Analayo makes this remark here: This proposition does in fact seem somewhat abrupt, and on reading it one could almost have the impression as if mere control of thoughts will automatically lead to full awakening. A closer inspection of this Pli passage reveals that “the overcoming of craving, the fetters and conceit, together with making an end of dukkha” [acchechi taha, vvattayi sayojana samm mnâ- bhisamay antam aksi dukkhassa] are formulated in the past tense, whereas the ability to think whatever one wants to think [ya vitakka n’kakhissati na ta vitakka vitakkessati] is in the future tense. If however the making an end of dukkha were to be the result of being able to control one‟s thoughts, then the usage of the tenses should have been exactly the opposite to the way the passage reads now. This suggests that this passage may not originally have belonged here, but for some reasons came to be added as a conclusion to the Vitakkasahna Sutta. The same passage occurs also at the end of the Sabb’sava Sutta [M 2]. In this case, how- ever, the actions leading to the overcoming of craving, the fetters and conceit, and the making an end of dukkha are both in the past tense,[ 12 ] so that from a grammatical view point the passage does fit its context. The same passage occurs also in two Chinese parallels to the Sabb‟sava Sutta, 13 confirming that whereas in the case of the Vitakkasahna Sutta this passage appears to be spurious, in the case of the Sabb‟sava Sutta it fits the context. (Analayo 2005:70 at M 1:122; amplified & highlighted) An alternative explanation of this sutta conclusion is possible. Let us look closer at this crucial sentence again: Ya vitakka kakhissati, ta vitakka vitakkessati. Ya vitakka n’kakhissati, na ta vitakka vitakkessati, He will think only the thought that he wants to think; he will not think the thought that he does not want to think, [§8] On a simple grammatical level, we can take this sentence as being in the future tense, referring to an action that has not yet occurred. Instead of the future tense, the present tense would have been more simple: *Ya vitakka kakhati, ta vitakka vitakketi. Ya vitakka n’kakhati, na ta vitakka vitakketi. He thinks only what we wishes to think; he will not think what he wishes not to think. However, if this present-tense sentence were used, then its sense would be that that the five methods taught here will certainly lead to arhathood (but this is not the case). However, the reading as we have it (in the future tense) means that the practitioner will be able to disregard unwanted thoughts and guide his mind, but more is needed (such as concentration, etc). In others, of one who has fully mastered his thoughts, so that the mental hindrances no more arise, with a mind habitually free of defilements, his mind fully focussed, it can be said that Acchechi taha, vvattayi sayojana samm mnâbhisamay antam aksi dukkhassa. 11 M 1,12,5 = S 4:205,18, 207,14, 399,12 = It 47,11; A 3:246,24, 4:8,16. See CPD 1:237fg for other citations. 12 Āsav…pahīn honti…acchecchi taha vvattayi sayojana samm mnâbhisamay antam aksi dukkhas- sa (M 2.22/1:12). 13 MĀ 10 = T1.432c26 & T31 = T1.814b2. Majjhima Nikāya 1, Mūla Paṇṇāsa 2, SīhanādaVagga 10 M 1.2.10 http://dharmafarer.org 83 He has cut down craving, discarded the fetter, penetrated conceit and made an end of suffering. [§8] However, as this stock passage is missing from the Madhyama Āgama version, it is likely that the stock passage was added later on. — — — The Discourse on the Stilling of Thoughts M 20/1:118-122 1 Thus have I heard. At one time the Blessed One was staying in Anthapiika‟s park in Jeta‟s grove near Svatthī. There the Blessed One addressed the monks, thus: “Bhikshus!” “Bhante,” [119] the monks replied in assent to the Blessed One. The Blessed One said this: 2 “Bhikshus, when a monk is devoted to the higher mind [meditation],14 he should from time to time 15 turn his attention to five meditation signs [objects]. 16 What are the five? 1 Thought displacement 3 Here, bhikshus, while a monk is attending to some meditation sign [object], 17 and there arises in him evil unwholesome thoughts connected with desire, 18 hate 19 or delusion, 20 14 Higher mind (adhicitta), according to MA 2:87, so called because it is higher than the ordinary wholesome mind of the ten wholesome courses of action (avoidance of killing, stealing, sexual misconduct; avoidance of lying, slandering, harsh speech, useless talk; unselfishness, good-will, right views, D 3:269, 290; M 9, 41; A 10.28, 176; explained in M 114, Comy to M 9, DhsA:PR 126 ff). It is the mind of the eight meditative attainments (4 form dhya- nas and 4 formless dhyanas) used as the basis for insight. In simple terms, it means simply “meditation.” 15 “From time to time.” Comy: That is, these five methods should only be applied only when any imperfection (upakkilesa) arises during his meditation, not otherwise. (MA 2:87) 16 “Signs,” nimitta, which Comy glosses as krani, “causes (physical or mental)” (MA 2:87). Both M 20 and its Chinese Āgama version (MĀ 101) agree on referring to these 5 methods as “signs” (nimitta) (M 1:119,3) 相 (xiàng). Clearly, this refers to the sense-objects or “bases (yatana), that is, the six sense-objects or objects presented at the six sense-doors, namely, eye-object (visual form), ear-object (sound), nose-object (smell), tongue-object (taste), body-object (touch), mind-object (thoughts etc)” (D 1:70). Of course, in meditation, mind-objects would be the most common “signs” that arise as the meditator tries to focus his mind on his meditation object. On defs of nimitta, see Satipahāna Suttas = SD 13(3.1d). See Satipahna Ss = SD 13.1(3.1d) & also Nimitta = SD 19.7. 17 Nimitta, see Satipahna Ss = SD 13.1(3.1d) & also Nimitta = SD 19.7. 18 For thoughts connected with desire for living beings, the reflection of the 32 parts of the body should be used; when the desire is towards inanimate objects, one should reflect on the ownerlessness or on the impermanence of things. 19 For thoughts connected with hate for living beings, apply the cultivation of lovingkindness, of compassion, or equanimity, and the ownership of karma (ghta Paivinaya S 1, A 5.161/3:203). Or, one could reflect on the para- ble of the saw (Kakacûpama S, M 21.20/1:129). For hatred towards inanimate things, the analysis of the elements (dhātu,vavatthāna) should be applied: see Mah Hatthi,padpama S (M 28.6-27/1185-191 = SD 6.16), Mah R- hul’ovada S (M 62.8-17/1:421-426 = SD 3.11) and Dhtu,vibhaga S (M 140.13-18/3:240-242 = SD 4.17). 20 For thoughts connected with delusion (moha,dhātu), one has to build up the 5 “Dharma supports” (dhammû- panissaya): (1) guidance of a teacher (garu,saṁvāsa); (2) intent on learning the Dharma (uddesa); (3) intent on in- quiring into the meaning of doctrines learnt (uddiṭṭha,paripucchana); (4) listening to the Dharma at proper times (kālena dhamma-s,savana); (5) inquiry into what are and are not the causes (ṭhānâṭṭhāna,vinicchaya) (MA 2:89). SD 1.6 M 20/1:118-122 Vitakkasaṇṭhāna Sutta Copyright by Piya Tan ©2010 84 then he should turn his attention to a different meditation sign connected with the wholesome. By attending to a different meditation sign connected with the wholesome, those evil unwholesome thoughts connected with desire, hate or delusion are eliminated and disappear. By their elimination, the mind thus stands firm internally, settles down, becomes unified and concen- trated. SIMILE OF THE PEGS. Just as a skilled carpenter or a carpenter‟s apprentice, striking hard (at a large peg), pushing it out, removing the large peg with a smaller one, even so, bhikshus, while a monk is attending to some meditation sign [object], and there arises in him evil unwholesome thoughts connected with desire, hate or delusion, then, bhikshus, that monk should turn his attention to a different meditation sign connected with the wholesome. By attending to a different meditation sign connected with the wholesome, those evil unwholesome thoughts connected with desire, hate or delusion are eliminated and disappear. By their elimination, the mind thus stands firm internally, settles down, becomes unified and concen- trated. 2 Aversion therapy 4 If, bhikshus, while the monk is paying attention to a different meditation sign connected with the wholesome, and there still arises in him evil unwholesome thoughts connected with desire, with hate, or with delusion, then, bhikshus, that monk should examine the dangers of those thoughts, thus: „These thoughts are unwholesome, they are blameworthy, they bring suffering.‟21 Then the evil unwholesome thoughts are eliminated and disappear. By their elimination, the mind thus stands firm internally, settles down, becomes unified and concen- trated. SIMILE OF THE WELL-DRESSED. Bhikshus, just as a man or a woman, a youth or a maiden, 22 well- dressed and fond of ornaments, would feel troubled, ashamed, disgusted 23 by a carcass of a snake, a dog, or a human [120] hung around his or her neck; even so, bhikshus, should the monk get rid of the evil unwholesome thoughts by examining the dan- gers of those thoughts, thus: „These thoughts are unwholesome, they are blameworthy, they bring suffer- ing.‟24 While he is examining the danger of these thoughts, those evil unwholesome thoughts are eliminated and disappear. By their elimination, the mind thus stands firm internally, settles down, becomes unified and concen- trated. 21 This method was used by the Bodhisattva as recorded in Dvedh,vitakka S (M 19.3-5). Reflecting on the un- worthiness of the evil thoughts arouses a sense of shame (hiri); reflecting on their dangerous consequences arouses the fear of evil karma (ottappa) (A 1:51; It 36). 22 Itthī vā puriso vā daharo yuvā., as at V 2:255, 3:68; Sāmañña,phala S (D 2.92/1:80); Mahā Sakul’udāyi S (M 77.19,31/2:19), Ākaṅkheyya S (M 5/1:32), Vitakka,saṇṭhāna S (M 20/1:119); Jātaka Nidāna,kathā (J 1:5). 23 Aṭṭiyāti harāyati jigucchati: see Nibbidā = SD 20.1(2.2). 24 Iti p’ime vitakkā akusalā, iti p’ime vitakkā sāvajjā, iti p’ime vitakkā dukkha,vipākâ ti. This passage gives a clear hint that aṭṭiyāti refers to the practitioner‟s response to the unwholesomeness of a thought, harāyati to its blame- worthiness, and jigucchati to its resulting in suffering. Cf this passage from Vā S (S 35.246): “Bhikshus, if desire, or lust, or hatred, or delusion, or aversion, should arise in any monk or nun in regard to forms cognizable by the eye , such a one should restrain the mind (citta) from them thus: „This path is fearful, dangerous, thorny, thickly tangled, a wrong path, an evil path, beset by scarcity. This is a path taken by mean people, and it is not a path taken by worthy persons. You do not deserve this.‟” (S 35.246/4:195)