[262] "But, bhikkhus, when for a bhikkhu — owing to whatever sign (nimitta), attending to whatever sign — there arise evil, unwholesome thoughts (vitakka) connected with desire, connected with hatred, and connected with delusion, then, as he attends to another sign, apart from that sign, connected with the wholesome, those evil, unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned, they come to an end; with the abandoning of them the mind (citta) becomes steady just internally, settles down, becomes unified, and becomes concentrated. As he examines the danger in those thoughts, those evil, unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned, they come to an end; with the abandoning of them the mind becomes steady just internally, settles down, becomes unified, and becomes concentrated. As he practises forgetting and non-attention with regard to those thoughts, those evil, unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned, they come to an end; with the abandoning of them the mind becomes steady just internally, settles down, becomes unified, and becomes concentrated. As he attends to the stilling of the thought-formation (vitakkasaṅkhārasaṇṭhāna) of those thoughts, those evil, unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned, they come to an end; with the abandoning of them the mind becomes steady just internally, settles down, becomes unified, and becomes concentrated. As, with teeth clenched and tongue pressed against the palate, he restrains, subdues, and crushes the mind with the mind, those evil, unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned, they come to an end; with the abandoning of them the mind becomes steady just internally, settles down, becomes unified, and becomes concentrated.
"This bhikkhu, bhikkhus, is called a master over the pathways along which thoughts travel. Whatever thought he wishes to think, that thought he will think; whatever thought he does not wish to think, that thought he will not think. He has cut off craving (taṇhā), unraveled the fetters, and, through the complete penetration of conceit (māna), he has made an end of suffering (dukkha)."
This is what the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words.
The Vitakkasaṇṭhāna Sutta, the tenth, is concluded.
The Sīhanādavagga, the second, is concluded.
Its summary verse (uddāna):
The Cūḷasīhanāda and the hair-raising excellent one (the Mahāsīhanāda), the Mahā- and the Cūḷadukkhakkhandha, and the Anumāna Sutta;
the (Ceto)khīla, the (Vana)pattha, the Madhupiṇḍika, the Dvedhāvitakka, and the discourse on the five with the sign (the Vitakkasaṇṭhāna) — such again is the chapter.
Opammavagga
The Kakacūpama Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.