MN19 — Two Kinds of Intentions
Thus have I heard:
At one time the Blessed One was staying at Sāvatthī, in Jetas Grove, Anāthapiṇḍikas Park.
There, the Blessed One addressed the disciples:
Disciples.
Yes, Venerable Sir, they replied.
The Blessed One said:
Before my awakening, while I was still an unawakened Bodhisatta, it occurred to me: Why dont I divide the inclination of my mind into two types?
So I set on one side attention directed and sustained upon sensual desire, ill will, and harming; and on the other side, attention directed and sustained upon renunciation, goodwill, and harmlessness.
As I remained diligent, ardent, and resolute, attention directed and sustained upon sensual desire arose in me. I understood: This attention leads to my own affliction, to the affliction of others, and to the affliction of both. It obstructs wisdom, causes difficulties, and leads away from Nibbāna.
When I reflected, It leads to my own affliction, it ceased in me.
When I reflected, It leads to others affliction, it ceased in me.
When I reflected, It leads to the affliction of both, it ceased in me.
When I reflected, It obstructs wisdom, causes difficulties, and leads away from Nibbāna, it ceased in me.
Whenever such attention arose, I abandoned it, dispelled it, ended it, and let it go.
Likewise, as I remained diligent, ardent, and resolute, attention directed and sustained upon ill will and harming arose. I understood: This attention leads to affliction, obstructs wisdom, causes trouble, and leads away from Nibbāna. Reflecting in this way, I abandoned and brought it to cessation.
Whatever a disciple frequently directs and sustains attention upon, that becomes the inclination of the mind.
If one often directs attention toward sensual desire, they abandon the path of renunciation and incline the mind toward craving.
If one often directs attention toward ill will, they abandon goodwill and incline the mind toward hostility.
If one often directs attention toward harming, they abandon harmlessness and incline the mind toward cruelty.
Just as in the last month of the rainy season, when crops are thick, a cowherd guards his cattle by tapping and guiding them with a stick, fearing punishment, loss, or blame, so too did I see the danger in unwholesome states and the benefit in wholesome states.
Thus, as I remained diligent, ardent, and resolute, attention directed and sustained upon renunciation arose in me. I understood: This attention does not lead to affliction for myself or others. It supports wisdom, causes no disturbance, and leads to Nibbāna.
Whether I directed and sustained attention upon it by day or by night, I saw no danger in it.
However, when sustained too long, the body became fatigued, and a tired body disturbs the mind. A disturbed mind is far from concentration.
So I steadied the mind internally, calmed it, unified it, and concentrated it, to prevent disturbance.
In the same way, attention directed and sustained upon goodwill and harmlessness arose. I understood: This attention does not lead to harm, supports wisdom, causes no agitation, and leads to Nibbāna.
Even if I directed and sustained attention upon it day and night, I saw no danger. But if prolonged too much, the body would tire, the mind would become disturbed, and concentration would be lost. Therefore, I calmed and unified the mind to maintain balance.
Whatever a disciple frequently directs and sustains attention upon, that becomes the inclination of the mind.
If one frequently directs attention toward renunciation, they abandon sensual desire and incline the mind toward letting go.
If one frequently directs attention toward goodwill, they abandon ill will and incline the mind toward kindness.
If one frequently directs attention toward harmlessness, they abandon cruelty and incline the mind toward compassion.
This is the path leading to the cessation of defilements.
As I knew and saw this, my mind was liberated from the defilements of sensual desire, of becoming, and of ignorance. With liberation came the knowing: It is liberated. I directly knew: Birth is ended, the spiritual life fulfilled, the task completed, there is no further becoming.
Suppose in a forest wilderness there was a vast stretch of water, and a large herd of deer lived nearby. A man appeared, desiring their harm. He blocked the safe and pleasant path, opened a false path, and set out a decoy and a dummy. Thus, the herd might fall into ruin.
Then another man appeared, desiring their welfare. He reopened the safe and pleasant path, closed the false one, removed the decoy, and destroyed the dummy. Thus, the herd might thrive and flourish.
This simile was spoken to convey a deeper meaning:
The great stretch of water is sensual pleasures.
The herd of deer is beings.
The man desiring their harm is Māra, the Evil One.
The false path is the wrong eightfold path: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.
The decoy is delight and lust.
The dummy is ignorance.
The man desiring their welfare is the Tathāgata, the Arahant, the Fully Awakened One.
The safe and pleasant path is the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Thus, I have opened the safe path, closed the false one, removed the decoy, and destroyed the dummy. What should be done by a teacher out of compassion for their disciples, I have done.
Here are the roots of trees, here are empty huts. Practice diligently. Do not be negligent, lest you regret it later. This is my instruction to you.
When the Blessed One had spoken, the disciples were uplifted and rejoiced in his words.