AN 1 The Book of the Ones Ekakanipāta > AN 1.41–50 41

Numbered Discourses 1.41–50 – Aṅguttara Nikāya 1

5. A Spike – 5. Paṇihitaacchavagga

AN 1.41–50 41 – 41

1.1

“Bhikkhū, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood.

“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati.

1.2

Why is that?

Taṁ kissa hetu?

1.3

Because the spike is pointing the wrong way.

Micchāpaṇihitattā, bhikkhave, sūkassa.

1.4

In the same way, a bhikkhu whose mind is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment.

Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

1.5

Why is that?

Taṁ kissa hetu?

1.6

Because their mind is pointing the wrong way.”

Micchāpaṇihitattā, bhikkhave, cittassā”ti.

1.7

Paṭhamaṁ.

1.1

“Bhikkhū, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.

“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati.

1.2

Why is that?

Taṁ kissa hetu?

1.3

Because the spike is pointing the right way.

Sammāpaṇihitattā, bhikkhave, sūkassa.

1.4

In the same way, a bhikkhu whose mind is pointing the right way can break ignorance, produce knowledge, and realize extinguishment.

Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati.

1.5

Why is that?

Taṁ kissa hetu?

1.6

Because the mind is pointing the right way.”

Sammāpaṇihitattā, bhikkhave, cittassā”ti.

1.7

Dutiyaṁ.

1.1

“Bhikkhū, when I’ve comprehended the mind of a person whose mind is corrupted, I understand:

“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi:

1.2

‘If this person were to die right now, they would be cast down to hell.’

‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ niraye’.

1.3

Why is that?

Taṁ kissa hetu?

1.4

Because their mind is corrupted.

Cittaṁ hissa, bhikkhave, paduṭṭhaṁ.

1.5

Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

1.6

Tatiyaṁ.

1.1

“Bhikkhū, when I’ve comprehended the mind of a person whose mind is pure, I understand:

“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi:

1.2

‘If this person were to die right now, they would be raised up to heaven.’

‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge’.

1.3

Why is that?

Taṁ kissa hetu?

1.4

Because their mind is pure.

Cittaṁ hissa, bhikkhave, pasannaṁ.

1.5

Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

1.6

Catutthaṁ.

1.1

“Suppose, bhikkhū, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.

“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.

1.2

Why is that?

Taṁ kissa hetu?

1.3

Because the water is clouded.

Āvilattā, bhikkhave, udakassa.

1.4

In the same way, that a bhikkhu whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible.

Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

1.5

Why is that?

Taṁ kissa hetu?

1.6

Because their mind is clouded.”

Āvilattā, bhikkhave, cittassā”ti.

1.7

Pañcamaṁ.

1.1

“Suppose, bhikkhū, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.

“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.

1.2

Why is that?

Taṁ kissa hetu?

1.3

Because the water is unclouded.

Anāvilattā, bhikkhave, udakassa.

1.4

In the same way, that a bhikkhu whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible.

Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.

1.5

Why is that?

Taṁ kissa hetu?

1.6

Because their mind is unclouded.”

Anāvilattā, bhikkhave, cittassā”ti.

1.7

Chaṭṭhaṁ.

1.1

“Just as, bhikkhū, the boxwood is said to be the best kind of tree in terms of its pliability and workability,

“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca.

1.2

so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.

Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.

1.3

A mind that is developed and cultivated is pliable and workable.”

Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.

1.4

Sattamaṁ.

1.1

“Bhikkhū, I do not see a single thing that’s as quick to change as the mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ.

1.2

So much so that it’s not easy to give a simile for how quickly the mind changes.”

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti.

1.3

Aṭṭhamaṁ.

1.1

“This mind, bhikkhū, is radiant.

“Pabhassaramidaṁ, bhikkhave, cittaṁ.

1.2

But it’s corrupted by passing corruptions.”

Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti.

1.3

Navamaṁ.

1.1

“This mind, bhikkhū, is radiant.

“Pabhassaramidaṁ, bhikkhave, cittaṁ.

1.2

And it is freed from passing corruptions.”

Tañca kho āgantukehi upakkilesehi vippamuttan”ti.

1.3

Dasamaṁ.

1.4

Paṇihitaacchavaggo pañcamo.