MN 20 Vitakka-saṇṭhāna:
relaxing [unwanted] thoughts

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Opening

Evaṃ me sutaṃ—	So I have heard:	如是我聞：
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in Sāvatthī,	一時，世尊住在舍衛城，
jeta-vane anāthapiṇḍikassa ārāme.	in Jeta’s-Grove, Anāthapiṇḍika’s Park.	祇陀林給孤獨園。
Tatra kho bhagavā	There the Blessed-One,	在那裡，世尊，
bhikkhū āmantesi:	addressed the monks.	對諸比丘說。
“bhikkhavo”ti.	“Monks.”—	「諸比丘。」—
“Bhadante”ti te bhikkhū	“Venerable sir,” those monks	「尊師。」那些比丘
bhagavato paccassosuṃ.	replied…	回答…
Bhagavā etad-avoca:	The Blessed-One said:	世尊說：

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

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“Adhi-citta-manu-yuttena, bhikkhave,	“Pursuing the higher-mind,	「為求增上心，
bhikkhunā pañca nimittāni	a monk should pay attention to five signs	比丘應時時作意五種相。〔此五相代表處理惡念的五種方法〕
kālena kālaṃ manasi kātabbāni.	from time to time. [These 5 signs represent 5 methods to deal with bad thoughts.]	此五種〔方法〕為何？
Katam'-āni pañca?	What are these five [methods]?

§5.1 – (Replace unskillful with skillful thought ↔ fine peg replace coarse one)

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Idha, bhikkhave, bhikkhuno	“If a monk [is meditating and]	「若比丘〔禪修時〕
yaṃ nimittaṃ āgamma	a [bad] sign appears,	一〔惡〕相現前，
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,	比丘所作意之相，
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts	生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	比丘應當
tena, bhikkhave, bhikkhunā	A monk should	從彼〔惡〕相轉移，
tamhā nimittā	turn away from that [bad] sign,	轉而作意於與善法相應之〔善〕相。
aññaṃ nimittaṃ manasi kātabbaṃ	and should instead pay attention to a [good] type of sign	由從彼〔惡〕相轉移
Kusal-ūpasaṃhitaṃ.	which is connected-with-the-skillful.	而作意於與善法相應之〔善〕相，
Tassa tamhā nimittā	By turning away from that [bad] sign	任何與欲相應、
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign	與瞋相應、
kusalūpasaṃhitaṃ	which is connected-with-the-skillful,	與癡相應之惡不善念，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	皆被捨棄而終結。
chand-ūpasaṃhitāpi	connected-with-desire,	由此捨棄，
dos-ūpasaṃhitāpi	connected-with-aversion,	其內心
moh-ūpasaṃhitāpi,	Connected-with-delusion.	便得寂靜，安頓下來，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	成為專一〔於所緣〕，安住於定〔於四禪〕。
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 fine peg replacing coarse peg)

seyyathāpi, bhikkhave,	Just as	就像
dakkho palagaṇḍo vā	a dexterous carpenter or	一位熟練的木匠或
palagaṇḍ-antevāsī vā	a carpenter's-apprentice	木匠的學徒
sukhumāya āṇiyā oḷārikaṃ āṇiṃ	would take a fine peg and aim it at a coarse peg,	會拿一根細木釘對準一根粗木釘，
abhi-nihaneyya	striking it,	敲擊它，
abhi-nīhareyya	pushing it out,	將其推出，
abhi-nivatteyya;	Leaving the [coarse peg] behind.	留下〔粗木釘〕。
evameva kho, bhikkhave, bhikkhuno	Just like that [metaphor], when a monk [is meditating] and	就像那個〔譬喻〕一樣，當比丘〔禪修時〕

(repeat verbatim instructions before simile)

yaṃ nimittaṃ āgamma	a [bad] sign appears,	一〔惡〕相現前，
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,	比丘所作意之相，
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts	生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	比丘應當
tena, bhikkhave, bhikkhunā	A monk should	從彼〔惡〕相轉移，
tamhā nimittā	turn away from that [bad] sign,	轉而作意於與善法相應之〔善〕相。
aññaṃ nimittaṃ manasi kātabbaṃ	and should instead pay attention to a [good] type of sign	由從彼〔惡〕相轉移
Kusal-ūpasaṃhitaṃ.	which is connected-with-the-skillful.	而作意於與善法相應之〔善〕相，
Tassa tamhā nimittā	By turning away from that [bad] sign	任何與欲相應、
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign	與瞋相應、
kusalūpasaṃhitaṃ	which is connected-with-the-skillful,	與癡相應之惡不善念，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	皆被捨棄而終結。
chand-ūpasaṃhitāpi	connected-with-desire,	由此捨棄，
dos-ūpasaṃhitāpi	connected-with-aversion,	其內心
moh-ūpasaṃhitāpi,	Connected-with-delusion.	便得寂靜，安頓下來，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	成為專一〔於所緣〕，安住於定〔於四禪〕。
Tesaṃ pahānā	With that abandoning,	〔以善相取代惡相是處理惡念的五種方法中的第一種。〕
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.]

❧

§5.2 – (Seeing danger in un-skilful ↔ wear carcass around neck)

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	[Now we will discuss the second of five methods.]	〔現在我們將討論五種方法中的第二種。〕
Tassa ce, bhikkhave, bhikkhuno	if a monk	若比丘
tamhā nimittā	turns away from a [bad] sign,	從一〔惡〕相轉移，
aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign	並作意於與善法相應之〔善〕相〔使用方法一〕，
kusal-ūpasaṃhitaṃ	connected with the skillful [using method 1],	然而仍持續生起與欲相應、
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念。
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]	那麼比丘〔應當應用第二種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
ādīnavo upa-par-ikkhitabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:	他應當審察〔惡念的〕過患。〔他明辨道〕：
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”	「我〔因隨順惡相而起的〕念是不善的。」
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”	「我的〔惡〕念是應受譴責的。」
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”	「我的〔惡〕念會導致痛苦。」
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,	然後〔因為對〕那些〔惡〕念〔使用第二種方法〕，
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
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	譬如有一位
itthī vā puriso vā	a woman or a man	年輕的
daharo yuvā	who is young,	女人或男人，
maṇḍana-kajātiko	And fond of ornaments,	且喜愛飾品，
ahi-kuṇapena vā	If a dead snake or	若將死蛇或
kukkura-kuṇapena vā	or a dead dog	或死狗
manussa-kuṇapena vā	or a dead human	或死人
kaṇṭhe āsattena	were worn around their neck [as an ornament],	的屍體掛在他們頸上〔作為飾品〕，
aṭṭiyeyya	they would be anxious,	他們會焦慮、
harāyeyya	ashamed,	羞愧、
jiguccheyya;	disgusted;	厭惡；

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	In the same way [as that simile], if a monk	同樣地〔如同那個譬喻〕，若比丘
tamhāpi nimittā	turns away from some [bad] sign,	從某些〔惡〕相轉移，
aññaṃ nimittaṃ manasi-karoto	and pays attention to a type of [good] sign	並作意於與善法相應之〔善〕相〔使用方法一〕，
kusal-ūpasaṃhitaṃ	connected with the skillful [using method 1],	然而仍持續生起與欲相應、
uppajjant-eva pāpakā a-kusalā vitakkā	yet there continues to arise evil unskillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念。
dos-ūpasaṃhitāpi	connected-with-aversion,
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then a monk [should apply method number 2]	那麼比丘〔應當應用第二種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
ādīnavo upa-par-ikkhitabbo:	He should equanimously-observe the danger [of bad thoughts. He lucidly-discerns that]:	他應當審察〔惡念的〕過患。〔他明辨道〕：
‘iti-pi-me vitakkā a-kusalā,	“My thoughts [caused by following a bad sign] are unskillful.”	「我〔因隨順惡相而起的〕念是不善的。」
iti-pi-me vitakkā s-āvajjā,	“My [bad] thoughts are blameworthy.”	「我的〔惡〕念是應受譴責的。」
iti-pi-me vitakkā dukkha-vipākā’ti.	“My [bad] thoughts result in suffering.”	「我的〔惡〕念會導致痛苦。」
Tassa tesaṃ vitakkānaṃ	Then [because of using method 2 on] those [bad] thoughts,	然後〔因為對〕那些〔惡〕念〔使用第二種方法〕，
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔見到因隨順惡相而起的惡念的過患是處理惡念的五種方法中的第二種。〕
	[Seeing the dangers of bad thoughts from following a bad sign is the second of five methods of dealing with bad thoughts.]

❧

§5.3 – (Forget, give no attention ↔ close eyes, don’t see)

all

	[Now we will discuss the third of five methods.]	〔現在我們將討論五種方法中的第三種。〕
Tassa ce, bhikkhave, bhikkhuno	If a monk	若比丘
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by	〔對那些惡〕念〔應用方法二〕
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,	以審察之力明辨惡念的過患，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]	那麼比丘〔應當應用第三種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.	他應當努力忘懷且不作意於它們。
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,	當他〔對那些惡〕念〔應用第三種方法〕，
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們時，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
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	譬如有一位
cakkhumā puriso	a man with good eyes	眼力好的人
āpātha-gatānaṃ rūpānaṃ	who does not want to see	不想看
a-dassana-kāmo	some undesirable forms that came into their range of sight.	某些進入他視線範圍的不悅之物。
assa;	****;	****;
so nimīleyya vā	He would just close his eyes, or	他會乾脆閉上眼睛，或者
aññena vā apalokeyya;	he would look away.	他會看往別處。
evameva kho, bhikkhave,	even so, monks,	即便如此，諸比丘，

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	In the same way [as that simile], if a monk	同樣地〔如同那個譬喻〕，若比丘
tesampi vitakkānaṃ	[applied method 2 on those bad] thoughts by	〔對那些惡〕念〔應用方法二〕
ādīnavaṃ upa-par-ikkhato	using the power of equanimous-observation to lucidly-discern the dangers of bad thoughts,	以審察之力明辨惡念的過患，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave,bhikkhunā	Then a monk [should apply method number 3]	那麼比丘〔應當應用第三種方法〕
tesaṃ vitakkānaṃ	on those [bad] thoughts.	於那些〔惡〕念。
a-sati-a-manasi-kāro āpajjitabbo.	He should endeavor to forget about and not pay attention to them.	他應當努力忘懷且不作意於它們。
Tassa tesaṃ vitakkānaṃ	As he [applies method number 3] on those [bad] thoughts,	當他〔對那些惡〕念〔應用第三種方法〕，
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們時，
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ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔忘懷且不作意於惡念是處理惡念的五種方法中的第三種。〕
	[forgetting about and not paying attention to bad thoughts is the third of five methods of dealing with bad thoughts.]

❧

§5.4 – (Progressive slow down ↔ walking, standing...lying)

all

	[Now we will discuss the fourth of five methods.]	〔現在我們將討論五種方法中的第四種。〕
Tassa ce, bhikkhave, bhikkhuno	If a monk	若比丘
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by	〔對那些惡〕念〔應用方法三〕
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	Then the monk should handle	那麼比丘應當處理
tesaṃ vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.	平息思惟造作的過程。
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by	若他處理那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(simile of walking, standing, ...)

Seyyathāpi, bhikkhave,	Let’s say	譬如
puriso sīghaṃ gaccheyya.	a man is walking quickly.	一個人在快走。
Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi?	'Why am I walking quickly?	『我為何要快走？
Yannūn-āhaṃ saṇikaṃ gaccheyyan’ti.	why don’t I walk slowly?'	何不慢走呢？』
So saṇikaṃ gaccheyya.	Then he walks slowly.	然後他慢走。
Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi?	'Why am I walking slowly?	『我為何要慢走？
Yannūn-āhaṃ tiṭṭheyyan’ti.	Why don’t I stand?'	何不站著呢？』
So tiṭṭheyya.	Then he stands.	然後他站著。
Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ ṭhito?	'Why am I standing?	『我為何要站著？
Yannūnāhaṃ nisīdeyyan’ti.	Why don’t I sit?'	何不坐下呢？』
So nisīdeyya.	Then he sits.	然後他坐下。
Tassa evamassa:	Then he thinks:	然後他想：
‘kiṃ nu kho ahaṃ nisinno?	'Why am I sitting?	『我為何要坐著？
Yannūnāhaṃ nipajjeyyan’ti.	Why don’t I lie down?'	何不躺下呢？』
So nipajjeyya.	Then he lies down.	然後他躺下。
Evañhi so, bhikkhave,	In such a way, monks,	如此一來，諸比丘，
puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā	The man removes a coarser [more energetically intensive posture]	那個人去除了一個較粗的〔更耗費精力的姿勢〕
sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya.	and adopts a finer [more relaxed] posture.	而採用了一個較細的〔更放鬆的〕姿勢。
Evameva kho, bhikkhave,	Just like that [metaphor],	就像那個〔譬喻〕一樣，

❧

(repeat verbatim instructions before simile)

tassa ce bhikkhuno	when a monk [is meditating] and he	當一位比丘〔禪修時〕，他
tesampi vitakkānaṃ	[applied method 3 on those bad] thoughts by	〔對那些惡〕念〔應用方法三〕
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0	0
tena, bhikkhave, bhikkhunā	Then the monk should handle	那麼比丘應當處理
tesaṃ vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-kātabbaṃ.	relaxing the process of fabricating thoughts.	平息思惟造作的過程。
Tassa tesaṃ vitakkānaṃ	If he handles those [bad] thoughts by	若他處理那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔平息思惟造作的過程是處理惡念的五種方法中的第四種。〕
	[relaxing the process of fabricating thoughts is the fourth of five methods of dealing with bad thoughts.]

❧

§5.5 – (Mind crush mind ↔ strong man crush weak one)

all

	[Now we will discuss the fifth of five methods.]	〔現在我們將討論五種方法中的第五種。〕
“tassa ce, bhikkhave, bhikkhuno	“If a monk deals with	「若比丘處理
tesampi vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts	平息思惟造作的過程
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
tena, bhikkhave, bhikkhunā	then,	那麼，
Dante-bhi-danta-mādhāya	with teeth clenched,	他應齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
abhi-niggaṇhitabbaṃ	he should force it into submission,	強力壓制，
abhi-nippīḷetabbaṃ	crush it,	摧毀，
Abhi-santāpetabbaṃ.	torment it.	折磨它。
tassa	If, while he is doing this	若當他如此做時，
Dante-bhi-danta-mādhāya	with teeth clenched,	齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
Abhi-niggaṇhato	forcing it into submission,	強力壓制，
Abhi-nippīḷayato	crushing it,	摧毀，
Abhi-santāpayato	tormenting it,	折磨它，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
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	譬如
balavā puriso dub-balataraṃ purisaṃ	a powerful man [approached a] weak man	一個強壯的人〔抓住一個〕弱小的男子
sīse vā gale vā khandhe vā gahetvā	and grabbed him by the head, or neck, or shoulders	抓住他的頭、或頸、或肩
abhi-niggaṇheyya	forcing him into submission,	強力壓制他，
abhi-nippīḷeyya	crushing him,	摧毀他，
abhi-santāpeyya;	tormenting him;	折磨他；

(repeat verbatim instructions before simile)

evameva kho, bhikkhave,	Just like that [metaphor],	就像那個〔譬喻〕一樣，
tassa ce bhikkhuno	if a monk [applied method 4] on	若比丘〔應用方法四〕於
tesampi vitakkānaṃ	those [bad] thoughts by	那些〔惡〕念，藉由
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts	平息思惟造作的過程
uppajjanteva pāpakā akusalā vitakkā	and still there arises evil unskillful thoughts	而仍生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
0	0	0
tena, bhikkhave, bhikkhunā	then,	那麼，
Dante-bhi-danta-mādhāya	with teeth clenched,	他應齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
abhi-niggaṇhitabbaṃ	he should force it into submission,	強力壓制，
abhi-nippīḷetabbaṃ	crush it,	摧毀，
Abhi-santāpetabbaṃ.	torment it.	折磨它。
tassa	If, while he is doing this	若當他如此做時，
Dante-bhi-danta-mādhāya	with teeth clenched,	齒相叩，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	舌抵上顎，
cetasā cittaṃ	Using willpower to control his own mind,	以心制心，
Abhi-niggaṇhato	forcing it into submission,	強力壓制，
Abhi-nippīḷayato	crushing it,	摧毀，
Abhi-santāpayato	tormenting it,	折磨它，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].	〔以心制心是處理惡念的五種方法中的第五種。〕
	[Using willpower to control his own mind is the fifth of five methods of dealing with bad thoughts.]

❧

20.10 – (conclusion)

all

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

〔總結來說，我們將簡要概括平息不善念的五種方法。〕

§10.1 – (brief summary of 5 methods)

all

(1.)

Yato kho, bhikkhave, bhikkhuno	If a monk [is meditating and]	若比丘〔禪修時〕
yaṃ nimittaṃ āgamma	a [bad] sign appears,	一〔惡〕相現前，
yaṃ nimittaṃ manasi-karoto	a sign that a monk was paying attention to,	比丘所作意之相，
uppajjanti pāpakā akusalā vitakkā	giving rise to evil un-skillful thoughts	生起與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念。
moh-ūpasaṃhitāpi,	Connected-with-delusion.
Tassa tamhā nimittā	By turning away from that [bad] sign	由從彼〔惡〕相轉移
aññaṃ nimittaṃ manasikaroto	and paying attention to a [good] type of sign	而作意於與善法相應之〔善〕相，
kusalūpasaṃhitaṃ	which is connected-with-the-skillful,	任何與欲相應、
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念，
dos-ūpasaṃhitāpi	connected-with-aversion,	皆被捨棄而終結。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	由此捨棄，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	其內心
Tesaṃ pahānā	With that abandoning,	便得寂靜，安頓下來，
ajjhattameva cittaṃ	internally his mind	成為專一〔於所緣〕，安住於定〔於四禪〕。
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:	〔處理惡〕念的第二種方法是：
ādīnavaṃ upa-par-ikkhato	their dangers were lucidly-discerned with [the power of] equanimous-observation.	其過患以〔審察之力〕被明辨。
0	0	0
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
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:	〔處理惡〕念的第三種方法是：
a-sati-a-manasi-kāraṃ āpajjato	forgetting about and not paying attention to them,	忘懷且不作意於它們，
0	0	0
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
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:	〔處理惡〕念的第四種方法是：
Vitakka-saṅkhāra-saṇṭhānaṃ manasi-karoto	relaxing the process of fabricating thoughts,	平息思惟造作的過程，
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	任何與欲相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與瞋相應、
dos-ūpasaṃhitāpi	connected-with-aversion,	與癡相應之惡不善念，
moh-ūpasaṃhitāpi,	Connected-with-delusion.	皆被捨棄而終結。
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	由此捨棄，
Tesaṃ pahānā	With that abandoning,	其內心
ajjhattameva cittaṃ	internally his mind	便得寂靜，安頓下來，
santiṭṭhati sannisīdati	Becomes still, settles down,	成為專一〔於所緣〕，安住於定〔於四禪〕。
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

(5.)

		〔處理惡〕念的第五種方法是：
tesampi vitakkānaṃ	[the fifth method of dealing with bad] thoughts is this:	齒相叩，
Dante-bhi-danta-mādhāya	with teeth clenched,	舌抵上顎，
jivhāya tāluṃ āhacca	tongue pressed up against the roof of the mouth,	以心制心，
cetasā cittaṃ	Using willpower to control his own mind,	強力壓制，
Abhi-niggaṇhato	forcing it into submission,	摧毀，
Abhi-nippīḷayato	crushing it,	折磨它，
Abhi-santāpayato	tormenting it,	任何與欲相應、
ye pāpakā akusalā vitakkā	any evil un-skillful thoughts	與瞋相應、
chand-ūpasaṃhitāpi	connected-with-desire,	與癡相應之惡不善念，
dos-ūpasaṃhitāpi	connected-with-aversion,	皆被捨棄而終結。
moh-ūpasaṃhitāpi,	Connected-with-delusion.	由此捨棄，
te pahīyanti te abbhatthaṃ gacchanti.	are abandoned and come to an end.	其內心
Tesaṃ pahānā	With that abandoning,	便得寂靜，安頓下來，
ajjhattameva cittaṃ	internally his mind	成為專一〔於所緣〕，安住於定〔於四禪〕。
santiṭṭhati sannisīdati	Becomes still, settles down,
ekodi hoti samādhiyati.	Becomes singular [in focus], undistractible & lucid [in the 4 jhānas].

❧

§10.5 – (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

ayaṃ vuccati, bhikkhave, bhikkhu	A monk [skilled in these 5 methods] is called	一位〔精通此五法的〕比丘被稱為
vasī vitakka-pariyāya-pathesu.	a master of the ways of thought.	尋行之主。

yaṃ vitakkaṃ ākaṅkhissati	Whatever thoughts he wishes [to think],	凡他想思惟之念，
taṃ vitakkaṃ vitakkessati,	he thinks those thoughts.	他便思惟那些念。

yaṃ vitakkaṃ n-ākaṅkhissati	Whatever thoughts he does not wish [to think],	凡他不想思惟之念，
na taṃ vitakkaṃ vitakkessati.	he doesn’t think those thoughts.	他便不思惟那些念。

ac-checchi taṇhaṃ,	Fully cutting off craving,	已斷愛，
vivattayi saṃyojanaṃ,	Having Flung away the fetters,	已除結，
sammā mān-ābhisamayā	With the Right penetration of conceit,	由正慢之遍知，
anta-m-akāsi dukkhassā”ti.	He has reached the end of suffering."	他已作苦邊。」
♦ idam-avoca bhagavā.	This was what the Blessed one said.	此為世尊所說。
attamanā te bhikkhū	The monks were satisfied and	諸比丘心滿意足，
bhagavato bhāsitaṃ abhi-nandunti.	delighted in the Blessed one’s words.	歡喜於世尊之言。
♦ vitakka-saṇṭhāna-suttaṃ niṭṭhitaṃ	The discourse on the relaxation of [unwanted] thoughts is finished.	平息〔不善〕念經竟。

❧

MN 20 Vitakka-saṇṭhāna:relaxing [unwanted] thoughts

Opening

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

§5.1 – (Replace unskillful with skillful thought ↔ fine peg replace coarse one)

(ekodi & samādhi are 2nd jhāna hallmarks)

(simile of fine peg replacing coarse peg)

(repeat verbatim instructions before simile)

§5.2 – (Seeing danger in un-skilful ↔ wear carcass around neck)

(ekodi & samādhi are 2nd jhāna hallmarks)

(simile of wearing carcass around neck)

(repeat verbatim instructions before simile)

§5.3 – (Forget, give no attention ↔ close eyes, don’t see)

(ekodi & samādhi are 2nd jhāna hallmarks)

(simile of closing eyes to not see)

(repeat verbatim instructions before simile)

§5.4 – (Progressive slow down ↔ walking, standing...lying)

(ekodi & samādhi are 2nd jhāna hallmarks)

(simile of walking, standing, ...)

(repeat verbatim instructions before simile)

§5.5 – (Mind crush mind ↔ strong man crush weak one)

(ekodi & samādhi are 2nd jhāna hallmarks)

(simile of strong man crushing weak man)

(repeat verbatim instructions before simile)

20.10 – (conclusion)

§10.1 – (brief summary of 5 methods)

(1.)

(2.)

(3.)

(4.)

(5.)

§10.5 – (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

MN 20 Vitakka-saṇṭhāna:
relaxing [unwanted] thoughts

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