41 (1)

“Bhikkhus, suppose a misdirected spike of hill rice or barley were pressed by the hand or foot. It is impossible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is misdirected. So too, it is impossible that a bhikkhu with a misdirected mind would pierce ignorance, arouse true knowledge, and realize nibbāna. For what reason? Because the mind is misdirected.”

42 (2)

“Bhikkhus, suppose a well-directed spike of hill rice or barley were pressed by the hand or foot. It is possible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is well directed. So too, it is possible that a bhikkhu with a well-directed mind would pierce ignorance, arouse true knowledge, and realize nibbāna. For what reason? Because the mind is well directed.”

43 (3)

“Here, bhikkhus, having encompassed a mentally corrupted person’s mind with my own mind, I understand that if this person were to die at this time, he would be deposited in hell as if brought there. For what reason? Because his mind is corrupted. It is because of mental corruption that with the breakup of the body, after death, some beings here are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

44 (4)

“Here, bhikkhus, having encompassed a mentally placid person’s mind with my own mind, I understand that if this person were to die at this time, he would be deposited in heaven as if brought there. For what reason? Because his mind is placid. It is because of mental placidity that with the breakup of the body, after death, some beings here are reborn in a good destination, in a heavenly world.”

45 (5)

“Bhikkhus, suppose there were a pool of water that was cloudy, turbid, and muddy. Then a man with good sight standing on the bank could not see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is cloudy. So too, it is impossible for a bhikkhu with a cloudy mind to know his own good, the good of others, or the good of both, or to realize a superhuman distinction in knowledge and vision worthy of the noble ones. For what reason? Because his mind is cloudy.”

46 (6)

“Bhikkhus, suppose there were a pool of water that was clear, serene, and limpid. Then a man with good sight standing on the bank could see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is limpid. So too, it is possible for a bhikkhu with a limpid mind to know his own good, the good of others, and the good of both, and to realize a superhuman distinction in knowledge and vision worthy of the noble ones. For what reason? Because his mind is limpid.”

47 (7)

“Bhikkhus, just as sandalwood is declared to be the best of trees with respect to malleability and wieldiness, so too I do not see even one other thing that, when developed and cultivated, is so malleable and wieldy as the mind. A developed and cultivated mind is malleable and wieldy.”

48 (8)

“Bhikkhus, I do not see even one other thing that changes so quickly as the mind. It is not easy to give a simile for how quickly the mind changes.”

49 (9)

“Luminous, bhikkhus, is this mind, but it is defiled by adventitious defilements.”

50 (10)

“Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements.”