Vitakka Santhana Sutta — Contentment of Thought — Majjhima Nikaya 20
Retelling: Vova Pyatsky and Smadar Pyatsky (based on the translations of the suttas published on Theravada.ru and SuttaCentral.net)
Russian Version: Витакка Сантхана Сутта, Удовлетворённость мысли, Мадджхима Никая 20 | Три Ваджры
Translation to English: Roni Sherman and Marina Sherman
Vittakka Santhana Sutta recounts how the Buddha taught his disciples how to achieve a contented state of mind. The Blessed One explained five methods, starting with a method which requires the least effort, to a method in which contentment is attained through sheer willpower. The Buddha also explained that when the simpler and softer method does not lead to a content state, one should gradually transition to more and more intense effort until the mind crushes and overwhelms itself.
The first, softest method: occupying the mind with wholesome thought
When vicious, unskilful, or painful thoughts arise in the mind, the first step to becoming liberated from them — is to direct the mind to a wholesome subject, the consideration and remembrance of which bring contentment. The Buddha compares this method to the action of a carpenter who, in order to free a peg in a crack, drives a smaller peg next to it, and thus frees and dislodges the larger peg. If, however, such transfer of the mind to wholesome consideration proves insufficient, and the dissatisfaction of the mind is not captured and understood as delusion, as a stain, the meditator fails to calm and collect his mind into a whole, and, in that case, one must move on to the next method.
The second method: considering the viciousness of the dissatisfied state
Meditators turn their attention to the flaws of restless thoughts which carry delusion, desire, and aversion. Restless thoughts are unskilful, associated with suffering, and merit reproach. This meditation is compared to the state of a young and beautiful girl or boy who discovers that the corpse of a dog, or a snake’s, or a person's, hangs as an ornament around their neck. The girl and boy would feel humiliated, disgusted, and would immediately discard the corpse. Similarly, meditators discard unskillful thoughts, and, as these thoughts subside, concentrate their mind correctly. If, however, the unskilful thoughts do not subside after this, one must move on to the next method.
The third method: cessation of paying attention to unwholesome thoughts
Thoughts which have not subsided after employing the second method are excessively overgrown, having received copious amounts of attention for some time. Therefore one must stop paying attention to them, turn away from them like if someone were to close his eyes or turn away from some image. Thus, deprived of support and attractiveness with the previous methods and deprived of food with this method, vicious thoughts should subside and an opportunity will arise to unite and collect the mind. If they have not subsided, one should employ the fourth method.
The fourth method: cessation of the direction of the mind which forms unwholesome thoughts
Denied of support, attractiveness and nutrition, unwholesome thoughts may continue because the direction of the mind which forms them continues. This direction weakens, successively going from a more gross to a more subtle state, fading to the point of complete disappearance. Thus, a person who walks around aimlessly, only because of accumulated stress, thinks: “why don’t I walk more slowly?” and he slows down. Then he thinks: “Why don’t I stop?” and he stops. Then he thinks: “Why don’t I sit down?” and he sits down. “Why don’t I lie down and relax?” and he lays down and relaxes.
If unwholesome thoughts do not subside even after this, one should employ the fifth method.
The fifth method: cessation of unwholesome thoughts by sheer willpower
If denied of support, attractiveness, nutrition and the tendency for their formation, unskilful thoughts continue and do not subside, it is because of the accumulated habit for them. Therefore one should, with clenched teeth and tongue pressed against the roof of the mouth, beat inner speech into a whole and, keeping the mind in this state, crush the rise of vicious thoughts. The mind thus masters itself, crushing its unwholesome volition with wholesome volition, like a strong fighter who grabs and overwhelms his opponent and topples him to the ground. Discarding these unwholesome thoughts, meditators attain concentration and collectedness of the mind.
Skill in constructing chains of thought
Meditators following the noble path who have attained skill in employing these methods enjoy peace. They consider those thoughts which are favourable for consideration and do not consider those thoughts which are not favourable for consideration. Thirst subsides in their minds, the fetters of ignorance are discarded, pride is humbled. So they go towards the end of suffering.
Conclusion
The five forms of calming of thought described by the Buddha are a deep layer of the teaching on eliminating the five obstacles. (About the five obstacles, see Samannaphala Sutta, DN 2)
The order of application of the five methods described by the Buddha has special significance: there is a clear connection to gradual calming of bodily winds whereby the stress of internal organs ceases. The chain of the absorption and reproduction of energy by the internal organs is described in detail in Chinese medicine by the concept of Wuxing (the five movements of internal energy, Wu Xing). The concept of Wuxing describes the chain of energy reproduction as follows: Lungs — Kidneys — Liver — Heart — Spleen with Pancreas — Lungs… correspondingly, the chain of the calming of energy has the reverse order: Lungs — Spleen with Pancreas — Heart — Liver — Kidneys — Lungs… We have summarized this correspondence together with the methods of calming of thought and the five obstacles in one table.
<table>
<tr>
<th>Obstacle causing the excitation of thought</th>
<th>Method of calming of thought </th>
<th>The bodily organ whose energy suffers most from the given obstacle</th>
</tr>
<tr>
<td>Restlessness and anguish </td>
<td>Occupation of the mind with wholesome thought </td>
<td>The Lungs</td>
</tr>
<tr>
<td>Greed</td>
<td>Consideration of the viciousness of the dissatisfied state</td>
<td>The Spleen with Pancreas</td>
</tr>
<tr>
<td>Doubt</td>
<td>Cessation of paying attention to unwholesome thoughts </td>
<td>The Heart</td>
</tr>
<tr>
<td>Ill-will</td>
<td>Cessation of the direction of the mind which forms unwholesome thoughts </td>
<td>The Liver</td>
</tr>
<tr>
<td>Stagnation</td>
<td>Cessation of unwholesome thoughts by sheer willpower</td>
<td>The Kidneys</td>
</tr>
</table>
