"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, arouse true wisdom, and realize Nibbāna. Why is that? Because the mind is misdirected."

First.

"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."

Second.

"Bhikkhus, I discern with the mind, after having examined a certain person with a corrupted mind as follows: 'If this person were to die at this very moment, they would be reborn in hell, just as if they were carried and placed there.' What is the reason for this? Because their mind is corrupted. Due to the corruption of the mind, bhikkhus, some beings, after the breakup of the body, after death, are reborn in a state of loss, in a bad destination, in the lower realms, in hell."

Third.

"Bhikkhus, having examined a certain person with a serene 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 serene. Due to the serenity of the mind, bhikkhus, some beings, after the breakup of the body, after death, are reborn in a good destination, in a heavenly world."

Fourth.

"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 mind to understand their own welfare, the welfare of others, or the welfare of both, or to realize the distinction in wisdom and vision worthy of the noble ones. Why is that? Because the mind is murky."

Fifth.

"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 mind to understand their own welfare, the welfare of others, or the welfare of both, and to realize the distinction in wisdom and vision worthy of the noble ones. Why is that? Because the mind is clear."

Sixth.

"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 and malleable as the mind. Bhikkhus, a mind that is well-developed and frequently cultivated becomes flexible and malleable."

Seventh.

"Bhikkhus, I do not see any other single quality that changes as quickly as the mind. Bhikkhus, it is not easy to find a simile to describe just how quickly the mind changes."

Eighth.

"Bhikkhus, this mind is radiant, and it is defiled by incoming defilements."

Ninth.

"Bhikkhus, this mind is radiant, and it is freed from incoming defilements."

Tenth.