[395] How is it that thoughts (vitakka) arise known, remain present known, and go to their disappearance known?
How is the arising of thoughts known? "With the origin of ignorance (avijjā) there is the origin of thoughts": thus, in the sense of origination through a condition, the arising of thoughts is known. "With the origin of craving (taṇhā) there is the origin of thoughts"; "with the origin of kamma there is the origin of thoughts"; "with the origin of perception (saññā) there is the origin of thoughts": thus, in the sense of origination through a condition, the arising of thoughts is known. Also for one who sees the characteristic of generation, the arising of thoughts is known. Thus the arising of thoughts is known.
How is the presence of thoughts known? For one attending to them as impermanent, their presence as destruction is known; for one attending to them as suffering (dukkha), their presence as terror is known; for one attending to them as not-self, their presence as emptiness is known. Thus the presence of thoughts is known.
How is the disappearance of thoughts known? "With the cessation of ignorance there is the cessation of thoughts": thus, in the sense of cessation of the condition, the disappearance of thoughts is known. "With the cessation of craving there is the cessation of thoughts"; "with the cessation of kamma there is the cessation of thoughts"; "with the cessation of perception there is the cessation of thoughts": thus, in the sense of cessation of the condition, the disappearance of thoughts is known. Also for one who sees the characteristic of change, the disappearance of thoughts is known. Thus the disappearance of thoughts is known. Thus it is that thoughts arise known, remain present known, and go to their disappearance known.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.