Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the end of suffering, and the way of practice leading to the end of suffering.
“Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṁ— kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. Taṁ kissa hetu? Nete, bhikkhave, vitakkā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
“|Bhikkhus,::::| do not think thoughts that are |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? These thoughts are not connected with benefit|, bhikkhus,::::,| they are not essential to the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.
Vitakkentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti vitakkeyyātha, ‘ayaṁ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṁ dukkhanirodho’ti vitakkeyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha. Taṁ kissa hetu? Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
But|, bhikkhus,::::| when you do think, you should think: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|‘; you should think: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|’; you should think: ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; you should think: ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ What is the reason for this? These thoughts are connected with benefit|, bhikkhus,::::,| they are essential to the spiritual life, they lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo,
‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo,
‘ayaṁ dukkhanirodho’ti yogo karaṇīyo,
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
Therefore, |bhikkhus,::::| effort should be made to fully realize: ‘This is suffering’;
effort should be made to fully realize: ‘This is the arising of suffering’;
effort should be made to fully realize: ‘This is the end of suffering’;
effort should be made to fully realize: ‘This is the way of practice leading to the end of suffering.’”
“|Bhikkhus,::::| do not think thoughts that are |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? These thoughts are not connected with benefit|, bhikkhus,::::,| they are not essential to the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.
But|, bhikkhus,::::| when you do think, you should think: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|‘; you should think: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|’; you should think: ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; you should think: ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ What is the reason for this? These thoughts are connected with benefit|, bhikkhus,::::,| they are essential to the spiritual life, they lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.
Therefore, |bhikkhus,::::| effort should be made to fully realize: ‘This is suffering’;
effort should be made to fully realize: ‘This is the arising of suffering’;
effort should be made to fully realize: ‘This is the end of suffering’;
effort should be made to fully realize: ‘This is the way of practice leading to the end of suffering.’”
“Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṁ— kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. Taṁ kissa hetu? Nete, bhikkhave, vitakkā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
Vitakkentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti vitakkeyyātha, ‘ayaṁ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṁ dukkhanirodho’ti vitakkeyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha. Taṁ kissa hetu? Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo,
‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo,
‘ayaṁ dukkhanirodho’ti yogo karaṇīyo,
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.