English
evil, unwholesome thoughts may still arise, connected with desire, connected with aversion, connected with delusion. Then, monks, that monk should apply non-attention to those thoughts. For him, applying non-attention to those thoughts, those evil, unwholesome thoughts, connected with desire, connected with aversion, connected with delusion, they are abandoned, they disappear. With their abandonment, the mind settles within, becomes firm, unified, concentrated. Just as, monks, a man with sight, wishing not to see forms that come into his range, he might close his eyes, or look away. Even so, monks, if for that monk, even while examining the danger of those very thoughts, evil, unwholesome thoughts still arise, connected with desire, connected with aversion, connected with delusion, they are abandoned, they disappear. With their abandonment, the mind settles within, becomes firm, unified, concentrated. 219. "If for that monk, monks, even while applying non-attention to those very thoughts, evil, unwholesome thoughts still arise, connected with desire, connected with aversion, connected with delusion, then, monks, that monk should attend to the formation of those thoughts. For him, attending to the formation of those thoughts, those evil, unwholesome thoughts, connected with desire, connected with aversion, connected with delusion, they are abandoned, they disappear. With their abandonment, the mind settles within, becomes firm, unified, concentrated. Just as, monks, a man might walk quickly. It would occur to him: 'Why am I walking quickly? What if I were to walk slowly?' So he would walk slowly. It would occur to him: 'Why am I walking slowly? What if I were to stand..." "he might stand." So he would stand. To him it would occur: 'Why am I standing? What if I were to sit down?' So he would sit down. To him it would occur: 'Why am I sitting? What if I were to lie down?' So he would lie down. Thus, bhikkhus, that person, having abandoned grosser and grosser postures, would adopt subtler and subtler postures. In the same way, bhikkhus, if a bhikkhu, applying non-attention and non-mindfulness to those thoughts, still has evil unwholesome thoughts arising— connected with desire, connected with aversion, connected with delusion— they are abandoned, they go to destruction. With their abandonment, the mind settles down, becomes firm, unified, and concentrated within itself. 220. If, bhikkhus, a bhikkhu, while attending to the formation of those thoughts, still has evil unwholesome thoughts arising— connected with desire, connected with aversion, connected with delusion— then, bhikkhus, that bhikkhu should clench his teeth, press his tongue against his palate, and with his mind, restrain, crush, and burn out his mind. As he clenches his teeth, presses his tongue against his palate, and with his mind restrains, crushes, and burns out his mind, those evil unwholesome thoughts— connected with desire, connected with aversion, connected with delusion— they are abandoned, they go to destruction. With their abandonment, the mind settles down, becomes firm, unified, and concentrated within itself. Just as, bhikkhus, a strong man might seize a weaker man by the head or by the throat or by the shoulder and restrain him, crush him, burn him out; in the same way, bhikkhus, if a bhikkhu, while attending to the formation of those thoughts, still has evil unwholesome thoughts arising— If there arise evil unwholesome thoughts, connected with desire, connected with aversion, connected with delusion. Then, monks, that monk should clench teeth with teeth, press tongue against palate, and with the mind, restrain the mind, press it down, scorch it. For him, clenching teeth with teeth, pressing tongue against palate, with the mind restraining, pressing down, scorching the mind, those evil unwholesome thoughts, connected with desire, aversion, delusion, they are abandoned, they go to destruction. With their abandonment, the mind itself internally stands firm, settles down, becomes unified, is concentrated. 221. When, monks, for a monk, relying on a certain sign, attending to a certain sign, evil unwholesome thoughts arise, connected with desire, aversion, delusion, for him, attending to another sign, one connected with wholesome states, instead of that sign, those evil unwholesome thoughts, connected with desire, aversion, delusion, they are abandoned, they go to destruction. With their abandonment, the mind itself internally stands firm, settles down, becomes unified, is concentrated. For him, examining the danger of those thoughts, those evil unwholesome thoughts, connected with desire, aversion, delusion, they are abandoned, they go to destruction. With their abandonment, the mind itself internally stands firm, settles down, becomes unified, is concentrated. For him, entering into non-attention to those thoughts, those evil unwholesome thoughts, connected with desire, aversion, delusion, they are abandoned, they go to destruction. With their abandonment, the mind itself internally stands firm, settles down, becomes unified, is concentrated. For him, attending to the stilling of the thought-formations of those thoughts, those evil unwholesome thoughts, connected with desire, aversion, delusion, they are abandoned. they vanish. With their abandonment, right within oneself, the mind stands firm, settles down, becomes unified, becomes concentrated. Pressing teeth with teeth, pressing the tongue against the palate, restraining the mind with the mind, crushing it, burning it up— those evil, unskillful thoughts, connected with desire, connected with aversion, connected with delusion— they are abandoned, they vanish. With their abandonment, right within oneself, the mind stands firm, settles down, becomes unified, becomes concentrated. This, bhikkhus, is called a bhikkhu who is a master in the ways of thought-sequences. Whatever thought he wishes, that thought he will think. Whatever thought he does not wish, that thought he will not think. He cut off craving, he rolled back the fetter, by rightly understanding conceit, he made an end of suffering. This the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. The Discourse on the Regulation of Thoughts, the tenth, is finished. The Chapter on the Lion's Roar, the second, is finished. Its summary – The Shorter Lion's Roar, The Hair-raising, Greater and Shorter Mass of Suffering, The Discourse on Inference; Mental Barrenness and The Wilderness, The Honeyball, Two Kinds of Thoughts, The Discourse on the Five Signs, again, the chapter.