1"Bhikkhus, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks. [n.566] Tīṇi nimittāni. Mp glosses as "three causes" (tīṇi kāraṇāni). The three nimittas are samādhinimitta, paggahanimitta, and upekkhānimitta. (1) From time to time he should give attention to the mark of concentration, (2) from time to time to the mark of exertion, and (3) from time to time to the mark of equanimity.

"If a bhikkhu devoted to the higher mind attends exclusively to the mark of concentration, it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when a bhikkhu devoted to the higher mind from time to time gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.

2"Suppose, bhikkhus, a goldsmith or his apprentice would prepare a furnace, heat up the crucible, take some gold with tongs, and put it into the crucible. Then from time to time he would blow on it, from time to time sprinkle water over it, and from time to time just look on. If the goldsmith or his apprentice were to exclusively blow on the gold, it is possible that the gold would just burn up. If he were to exclusively sprinkle water on the gold, it is possible the gold would cool down. If he were exclusively to just look on, it is possible the gold would not reach the right consistency. But if the goldsmith or his apprentice from time to time blows on it, from time to time sprinkles water over it, and from time to time just looks on, the gold would become malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament the goldsmith wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—he can achieve his purpose.

3"So too, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks. From time to time he should give attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity.

"If a bhikkhu devoted to the higher mind attends exclusively to the mark of concentration, it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when from time to time he gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, not brittle but properly concentrated for the destruction of the taints. Then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind.

4"If he wishes: ‘May I wield the various kinds of psychic potency’ … all as in 3:101, down to: … If he wishes: ‘May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entered upon it, may I dwell in it,’ he is capable of realizing it, there being a suitable basis."

1"Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni – kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.

2Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ abhidhameyya, ṭhānaṁ taṁ jātarūpaṁ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ udakena paripphoseyya, ṭhānaṁ taṁ jātarūpaṁ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ ajjhupekkheyya, ṭhānaṁ taṁ jātarūpaṁ na sammā paripākaṁ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṁ anubhoti.

3Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni – kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.

4So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ … pe … (cha abhiññā vitthāretabbā.) Āsavānaṁ khayā … pe … sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane"ti.

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Ekādasamaṁ.
Loṇakapallavaggo pañcamo.

5Accāyikaṁ pavivekaṁ,
Sarado parisā tayo;
Ājānīyā potthako ca,
Loṇaṁ dhovati nimittānīti.

Dutiyo paṇṇāsako samatto.