[542] §103. Bhikkhus, a bhikkhu intent on the higher mind (adhicitta) should from time to time attend to three signs (nimitta): from time to time he should attend to the sign of concentration (samādhi-nimitta), from time to time he should attend to the sign of exertion (paggāha-nimitta), from time to time he should attend to the sign of equanimity (upekkhā-nimitta). If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of concentration alone, it is possible that his mind (citta) would tend toward laziness. If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of exertion alone, it is possible that his mind would tend toward restlessness. If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of equanimity alone, it is possible that his mind would not be rightly concentrated for the destruction of the taints (āsava). But when, bhikkhus, a bhikkhu intent on the higher mind from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, then that mind becomes malleable, workable, and luminous, and not brittle; it is rightly concentrated for the destruction of the taints.
Suppose, bhikkhus, a goldsmith or a goldsmith's apprentice sets up a furnace; having set up the furnace, he fires the mouth of the furnace; having fired the mouth of the furnace, he takes gold with tongs and places it in the mouth of the furnace; from time to time he blows upon it, from time to time he sprinkles it with water, from time to time he looks on with equanimity. If, bhikkhus, the goldsmith or the goldsmith's apprentice were exclusively to blow upon that gold, it is possible that the gold would burn. If, bhikkhus, the goldsmith or the goldsmith's apprentice were exclusively to sprinkle that gold with water, it is possible that the gold would cool. If, bhikkhus, the goldsmith or the goldsmith's apprentice were exclusively to look on at that gold with equanimity, it is possible that the gold would not come to full refinement. But when, bhikkhus, the goldsmith or the goldsmith's apprentice from time to time blows upon that gold, from time to time sprinkles it with water, from time to time looks on with equanimity, then that gold becomes malleable, workable, and luminous, and not brittle; it lends itself rightly to working; and whatever kind of ornament he wishes it for — whether a band, an earring, a necklace, or a golden garland — it serves that purpose of his.
In just the same way, bhikkhus, a bhikkhu intent on the higher mind should from time to time attend to three signs: from time to time he should attend to the sign of concentration, from time to time he should attend to the sign of exertion, from time to time he should attend to the sign of equanimity. If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of concentration alone, it is possible that his mind would tend toward laziness. If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of exertion alone, it is possible that his mind would tend toward restlessness. If, bhikkhus, a bhikkhu intent on the higher mind were to attend exclusively to the sign of equanimity alone, it is possible that his mind would not be rightly concentrated for the destruction of the taints. But when, bhikkhus, a bhikkhu intent on the higher mind from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, then that mind becomes malleable, workable, and luminous, and not brittle; it is rightly concentrated for the destruction of the taints; and toward whatever dhamma realizable by direct knowledge (abhiññā) he inclines his mind for realization by direct knowledge, he attains the capability of witnessing it in each and every case, there being a suitable basis. If he should wish: "May I wield the manifold kinds of supernormal power" … "With the destruction of the taints … having realized … may I dwell having entered upon it" — he attains the capability of witnessing it in each and every case, there being a suitable basis.
The Loṇaphala Chapter, the Fifth.
Its summary:
The Urgent (Accāyika) and the Secluded (Vivitta),
Sarada, the Assemblies (Parisā) — three;
the three Thoroughbreds (Ājānīya) indeed,
the Salt (Loṇaka), the Saṅgha, and the Casket (Samugga).
The Second Set of Fifty is completed.
_________
The Third Set of Fifty
The Sambodhi Chapter, the First
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.