Other Translations: Deutsch , Français , 日本語 , ру́сский язы́к
From: , ,
Aṅguttara Nikāya 1 Numbered Discourses 1.41–50Numbered Discourses 1.41–50
5. Paṇihitaacchavagga 5. A Spike The Chapter on a Spike
41
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood.
Taṁ kissa hetu? Why is that?
Micchāpaṇihitattā, bhikkhave, sūkassa. Because the spike is pointing the wrong way.
Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment.
Taṁ kissa hetu? Why is that?
Micchāpaṇihitattā, bhikkhave, cittassā”ti. Because their mind is pointing the wrong way.”
Paṭhamaṁ.
42
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. “Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood.
Taṁ kissa hetu? Why is that?
Sammāpaṇihitattā, bhikkhave, sūkassa. Because the spike is pointing the right way.
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment.
Taṁ kissa hetu? Why is that?
Sammāpaṇihitattā, bhikkhave, cittassā”ti. Because the mind is pointing the right way.”
Dutiyaṁ.
43
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi: “Mendicants, when I’ve comprehended the mind of an individual whose mind is corrupted, I understand:
‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ niraye’. ‘If this individual were to die right now, they would be placed in hell as if delivered there.’
Taṁ kissa hetu? Why is that?
Cittaṁ hissa, bhikkhave, paduṭṭhaṁ. Because their mind is corrupted.
Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 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.”
Tatiyaṁ.
44
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi: “Mendicants, when I’ve comprehended the mind of an individual whose mind is pure, I understand:
‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge’. ‘If this individual were to die right now, they would be placed in heaven as if delivered there.’
Taṁ kissa hetu? Why is that?
Cittaṁ hissa, bhikkhave, pasannaṁ. Because their mind is pure.
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 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.”
Catutthaṁ.
45 45
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. “Suppose there were a pool of water—sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting. “Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with clear eyes standing on the bank would not see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.
Taṁ kissa hetu? Why is that? Why is that?
Āvilattā, bhikkhave, udakassa. Because of the sullied nature of the water. Because the water is clouded.
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. In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible. In the same way, that a mendicant 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 quite impossible.
Taṁ kissa hetu? Why is that? Why is that?
Āvilattā, bhikkhave, cittassā”ti. Because of the sullied nature of his mind.” Because their mind is clouded.”
Pañcamaṁ.
46 46
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. “Suppose there were a pool of water—clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. “Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.
Taṁ kissa hetu? Why is that? Why is that?
Anāvilattā, bhikkhave, udakassa. Because of the unsullied nature of the water. Because the water is unclouded.
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. In the same way, that a mendicant 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 quite possible.
Taṁ kissa hetu? Why is that? Why is that?
Anāvilattā, bhikkhave, cittassā”ti. Because of the unsullied nature of his mind.” Because their mind is unclouded.”
Chaṭṭhaṁ.
47 47
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. “Just as, of all trees, the balsam is foremost in terms of softness and pliancy, “Just as, mendicants, the sandan is said to be the best kind of tree in terms of its pliability and workability,
Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. in the same way I don’t envision a single thing that, when developed & cultivated, is as soft & pliant as the mind. so too, I do not see a single thing that’s as pliable and workable as this mind that is developed and cultivated.
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti. The mind, when developed & cultivated, is soft & pliant.” A mind that is developed and cultivated is pliable and workable.”
Sattamaṁ.
48 48
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ. “I don’t envision a single thing that is as quick to reverse itself as the mind— “Mendicants, I do not see a single thing that’s as quick to change as this mind.
Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti. so much so that there is no satisfactory simile for how quick to reverse itself it is.” So much so that it’s not easy to give a simile for how quickly the mind changes.”
Aṭṭhamaṁ.
49 49
“Pabhassaramidaṁ, bhikkhave, cittaṁ. “Luminous, monks, is the mind. “This mind, mendicants, is radiant.
Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti. And it is defiled by incoming defilements.” But it’s corrupted by visiting corruptions.”
Navamaṁ.
50
“Pabhassaramidaṁ, bhikkhave, cittaṁ. “This mind, mendicants, is radiant.
Tañca kho āgantukehi upakkilesehi vippamuttan”ti. And it is freed from visiting corruptions.”
Dasamaṁ.
Paṇihitaacchavaggo pañcamo.