Aŋguttara Nikāya


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Aŋguttara Nikāya
X. Dasaka-Nipāta
VI. Sa-Citta Vagga

The Book of the Gradual Sayings
X. The Book of the Tens
VI: One's Own Thoughts

Sutta 52

Sāriputta Suttaɱ

One's Own Heart,
(b) By Sāriputta

Translated from the Pali by F. L. Woodward, M.A.

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[94] [67]

[1][bodh] Thus have I heard:

Once the Exalted One was dwelling near Sāvatthī,
at Jeta Grove,
in Anāthapiṇḍika's Park.

Thereafter[ed1] the venerable Sāriputta addressed the monks, saying:

"Monks."

"Yes, your reverence," replied those monks to the venerable Sāriputta, who said:

"Monks, though a monk be not skilled in the habit of others' thoughts,
at least he can resolve:

'I will be skilled in the habit of my own thought.'[1]

Thus, monks, should ye train yourselves.

 

§

 

And how is a monk skilled in the habit of his own thought?

Just as if, monks, a woman or man or a young lad
fond of self-adornment,
examining the reflection of his own face
in a bright clean mirror
or bowl of clear water,
should see therein a stain
or speck
and strive for the removal of that stain
or speck;
and when he no longer sees it there
is pleased and satisfied thereat,[2] thinking:

A gain it is to me that I am clean -
even so a monk's introspection
is most fruitful in good conditions, thus:

'Do I or do I not generally live covetous?

Do I or do I not generally live malevolent in heart?

Do I or do I not generally live possessed by sloth-and-torpor?

Do I or do I not generally live excited in mind?[3]

Do I or do I not generally live in doubt-and-wavering, or have I crossed beyond it?

Do I or do I not generally live wrathful or not?

Do I or do I not generally live with soiled thoughts or clean thoughts?

Do I or do I not generally live with body passionate or not?

Do I or do I not generally live sluggish or full of energy?

Do I or do I not generally live uncontrolled or well-controlled?'

Monks, if on self-examination a monk finds thus:

'I generally live covetous,
malevolent in heart,
possessed by sloth-and-torpor,
excited in mind,
doubtful and wavering,
wrathful,
with soiled thoughts,
with body passionate,
sluggish
and uncontrolled' -
then that monk must put forth extra desire,
effort,
endeavour,
exertion,
impulse,
mindfulness
and attention
for the abandoning of those wicked,
unprofitable states.[4]

Just as, monks, when one's turban or head is ablaze,
for the extinguishing thereof
one must put forth extra desire,
effort,
endeavour,
exertion,
unflagging mindfulness
and attention,
even so for the abandoning of those wicked,
unprofitable states
one must put forth extra desire,
effort,
endeavour,
exertion,
impulse,
mindfulness
and attention
for the abandoning of those wicked,
unprofitable states.

But if on self-examination a monk finds thus:

'I do not generally live covetous,
malevolent in heart,
possessed by sloth-and-torpor,
excited in mind,
doubtful and wavering,
wrathful,
with soiled thoughts,
with body passionate,
sluggish
and uncontrolled,'
then that monk should make an effort[5]
to establish just those profitable states
and further to destroy the cankers.'

 


[1] Sa-citta-pariyāya-kusalo, literally 'skilled in own-heart-habit'; but Comy. exp. attano citt'ovāda-kusalo (self-exhortation-skilled).

[2] Paripuṇṇa-sankappo, cf. M. iii, 276.

[3] At S. v, 112 = K.S. v, 95 the two extremes of a sluggish and elated mind are bars to tranquillity.

[4] As at S. v, 440 = K.S. v, 372.

[5] Yogo, cf. A. ii, 94 = G.S. ii, 104.

 


[ed1] Tatra kho. 'There then'. Woodward apparently understands this sutta to be being spoken just after the previous sutta [AN 10.50 Woodward], but the Pali opens with the location of the Bhagava. This sutta is identical to the previous and Woodward has included it only by the statement "(he repeats the previous sutta)" so for the convenience of readers of this file alone the footnotes have been retained from that version.


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