[973] **Thought (takka)**, in the phrase "he should cut off thought, the abode of thought (takkāsaya), and remorse (kukkucciya)": there are nine thoughts (vitakka), namely: the thought of sensual pleasures (kāmavitakka), the thought of ill will (byāpādavitakka), the thought of harming (vihiṃsāvitakka), thought concerning relatives (ñātivitakka), thought concerning one's country (janapadavitakka), thought connected with immortality (amaravitakka), thought connected with sympathy for others, thought connected with gain, honor, and fame, and thought connected with not being despised. These are called the nine thoughts. The perception of sensuality is the abode of thoughts of sensual pleasures; the perception of ill will is the abode of thoughts of ill will; the perception of harming is the abode of thoughts of harming. Or else, ignorance (avijjā) is an abode of thoughts, that is, of intentions (saṅkappa); unwise attention is an abode; the conceit "I am" (asmimāna) is an abode; lack of moral dread (anottappa) is an abode; restlessness (uddhacca) is an abode.
**Remorse (kukkucca)**: fidgeting of the hands is also remorse; fidgeting of the feet is also remorse; fidgeting of the hands and feet is also remorse; perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, perceiving what is blameless as blameworthy, perceiving what is blameworthy as blameless — whatever remorse of such a kind there is, the act of feeling remorse, the state of being remorseful, regret of the mind, mental perplexity: this is called remorse. Moreover, remorse, regret of the mind, mental perplexity arises from two causes: from what has been done and from what has not been done.
How does remorse, regret of the mind, mental perplexity arise from what has been done and from what has not been done? "I have done misconduct by body; I have not done good conduct by body" — thus remorse, regret of the mind, mental perplexity arises. "I have done misconduct by speech …" "I have done misconduct by mind …" "I have killed living beings; I have not practiced abstinence from killing living beings" — thus remorse, regret of the mind, mental perplexity arises. "I have taken what is not given …" "I have engaged in sexual misconduct …" "I have spoken falsehood …" "I have spoken divisive speech …" "I have spoken harsh speech …" "I have engaged in frivolous talk …" "I have been covetous …" "I have harbored ill will …" "I have held wrong view; I have not held right view" — thus remorse, regret of the mind, mental perplexity arises. Thus remorse, regret of the mind, mental perplexity arises from what has been done and from what has not been done.
Or else: "I have not fulfilled virtue" — thus remorse, regret of the mind, mental perplexity arises. "I am unguarded as to the doors of the sense faculties …" "I do not know moderation in eating …" "I am not devoted to wakefulness …" "I am not endowed with mindfulness and clear comprehension …" "The four establishments of mindfulness (satipaṭṭhāna) have not been developed by me …" "The four right strivings have not been developed by me …" "The four bases of spiritual power have not been developed by me …" "The five faculties have not been developed by me …" "The five powers have not been developed by me …" "The seven factors of awakening (bojjhaṅga) have not been developed by me …" "The noble eightfold path has not been developed by me …" "Suffering (dukkha) has not been fully understood by me …" "The origin of suffering has not been abandoned by me …" "The path has not been developed by me …" "Cessation has not been realized by me" — thus remorse, regret of the mind, mental perplexity arises.
"He should cut off thought, the abode of thought, and remorse": he should cut off thought, the abode of thought, and remorse — he should cut them off entirely, abandon them, dispel them, make an end of them, and bring them to non-existence; therefore, "he should cut off thought, the abode of thought, and remorse." Hence the Blessed One said:
With downcast eyes, and not restless of foot,
devoted to jhāna, greatly wakeful,
having taken up equanimity, with mind concentrated,
he should cut off thought, the abode of thought, and remorse.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.