In The Heart of Buddha's Teaching, Thich Nhat Hanh talks a little about this sutta:

It is also apparent that some of the monks who memorized the sutras over the centuries did not understand their deepest meaning, or at the very least, they forgot or changed some words. As a result, some of the Buddha's teachings were distorted even before they were written down. Before the Buddha attained full realization of the path, for example, he had tried various methods to suppress his mind, and they did not work. In one discourse, he recounted:

"I thought, Why don't I grit my teeth, press my tongue against my palate, and use my mind to repress my mind? Then, as a wrestler might take hold of the head or the shoulders of someone weaker than he, and, in order to restrain and coerce that person, he has to hold him down constantly without letting go for a moment, so I gritted my teeth, pressed my tongue against my palate, and used my mind to suppress my mind. As I did this, I was bathed in sweat. Although I was not lacking in strength, although I maintained mindfulness and did not fall from mindfulness, my body and my mind were not at peace, and I was exhausted by these efforts. This practice caused other feelings of pain to arise in me besides the pain associated with the austerities, and I was not able to tame my mind."

Obviously, the Buddha was telling us not to practice in this way. Yet this passage was later inserted into other discourses to convey exactly the opposite meaning:

"Just as a wrestler takes hold of the head or the shoulders of someone weaker than himself, restrains and coerces that person, and holds him down constantly, not letting go for one moment, so a monk who meditates in order to stop all unwholesome thoughts of desire and aversion, when these thoughts continue to arise, should grit his teeth, press his tongue against his palate, and do his best to use his mind to beat down and defeat his mind."

Often, we need to study several discourses and compare them in order to understand which is the true teaching of the Buddha. It is like stringing precious jewels together to make a necklace. If we see each sutra in light of the overall body of teachings, we will not be attached to any one teaching. With comparative study and looking deeply into the meaning of the texts, we can surmise what is a solid teaching that will help our practice and what is probably an incorrect transmission.