1.41
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected.”
Paṭhamaṁ.
First.
1.42
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose there is a well-directed spike of rice or barley, and it is pressed by the hand or foot. It is possible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is well-directed. In the same way, it is possible for a bhikkhu with a well-directed mind to pierce ignorance, arouse true wisdom, and realize Nibbāna. Why is that? Because the mind is well-directed.”
Dutiyaṁ.
Second.
1.43
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ niraye’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, paduṭṭhaṁ. Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“Bhikkhus, I discern with the mind, after having examined a certain person with an |upset::angry, irritable or offended [paduṭṭha]| mind as follows: ‘If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.’ What is the reason for this? Because their mind is upset. Due to mental corruption, bhikkhus, some beings, with the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in hell.”
Tatiyaṁ.
Third.
1.44
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, pasannaṁ. Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Bhikkhus, having examined a certain person with a |settled::confident, bright, pure or pleased [pasanna]| mind, I know through my mind that if this person were to die at this moment, they would be reborn in heaven, just as if they were carried and placed there. Why is that? Because their mind is settled. Due to mental clarity, bhikkhus, some beings, with the breakup of the body, after death, are reborn in a |good destination::fortunate place [sugati]|, in a heavenly world.”
Catutthaṁ.
Fourth.
1.45
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Āvilattā, bhikkhave, udakassa. 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. Taṁ kissa hetu? Āvilattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose there is a lake that is murky, stirred up, and full of mud. A person with good eyesight standing on the shore would not be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is murky. In the same way, it is impossible for a bhikkhu with a |murky::unclear, cloudy, agitated, disturbed [āvilena]| mind to understand their own welfare, the welfare of others, or the welfare of both, or to realize the distinction in knowledge and vision worthy of a noble person. Why is that? Because the mind is murky.”
Pañcamaṁ.
Fifth.
1.46
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Anāvilattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose there is a lake that is clear, calm, and ripple-free. A person with good eyesight standing on the shore would be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is clear. In the same way, it is possible for a bhikkhu with a |clear::still, tranquil, undisturbed [anāvilena]| mind to understand their own welfare, the welfare of others, or the welfare of both, and to realize the distinction in knowledge and vision worthy of a noble person. Why is that? Because the mind is clear.”
Chaṭṭhaṁ.
Sixth.
1.47
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.
“Bhikkhus, just as certain trees are considered the best because of their flexibility and malleability, in the same way, I do not see any other single thing that, when developed and frequently cultivated, becomes as |flexible::soft, pliable [mudu]| and |malleable::ready, workable, suitable for use [kammañña]| as the mind. Bhikkhus, a mind that is well-developed and frequently cultivated becomes flexible and malleable.”
Sattamaṁ.
Seventh.
1.48
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ. Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti.
“Bhikkhus, I do not see any other single thing that changes as quickly as the mind. Bhikkhus, it is not easy to find a simile to describe just how quickly the mind changes.”
Aṭṭhamaṁ.
Eighth.
1.49
“Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti.
“Bhikkhus, this mind is |radiant::shining, bright, brilliant [pabhassara]|, and it is defiled by incoming defilements.”
Navamaṁ.
Ninth.
1.50
“Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi vippamuttan”ti.
“Bhikkhus, this mind is radiant, and it is freed from incoming defilements.”
Dasamaṁ.
Tenth.