My translation of adantavaggo (Restraining, Guarding and Protecting the Mind) AN 1.4 31-40

Translations
1

Good morning everyone from me in Australia.

For my birthday, I have decided to translate AN1.4 31-40 (adantavaggo). As my mother likes to point out, a birthday is not an occasion for selfish celebration but a chance to say thanks and give back to those who have contributed to make my life possible, and that includes all of you who I have learnt so much from in the last few weeks.

This translation is dedicated to my mother, who died in 2021. I am conceited enough to believe she was fortunate enough to attain final release (nibbana) in the days before she died - she was totally at peace with herself and accepting what was to come and I like to think she has finally been released from dukkha.

Anyway, this sutta has special meaning to me. When first read it, in an English translation, I did not think much of it. It seemed self-evident, and a little tedious.

I have spent the last few months studying Abhidhamma, in particular the Abhidhammattha Sangaha. In doing this translation, I have come to realise this sutta is inextricably linked to the Abhidhamma. The citta referred to in this sutta is in fact the same citta that is analysed and explained in great detail in the Abhidhamma.

Rather than loosely equating citta with “mind” which is what most translations do, citta should be more properly regarded as the elements or “building blocks” of the thought processes that form our consciousness. The Abhidhamma breaks citta down into either 89 or 121 “elements” or “types” (the number depends on how you classify the non-sensory spheres of thought). I like to think of these “elements” as the “microcode” of the mind - 17 of them are used to construct a “mind moment” and successive mind moments form the basis of the thought process.

The Abhidhamma also teaches us that the 89/121 citta are associated or linked with the 52 cetasika. I have a summary of the associations on my website:

From the above, you can see that

  1. Unwholesome thoughts (akusalacitta) invariably lead to unwholesome mental states (akusalacetasika). Therefore the only way to prevent unwholesome thoughts is to prevent them from being generated in the first place. This is easier said than done, because these thoughts are generated internally and not in response to external stimuli, and we must take care to eradicate unwholesome thoughts not only in our conscious waking life but also in our subconscious, and indeed even in our dreams.
  2. We must take care in generating karmic resultant thoughts (vipāka) and specifically akusalavipāka but ideally we shouldn’t accumulate any karma at all, for it becomes a burden in the future.
  3. We should also try to prevent over-reacting to sensory input (coming through the sensory “doors” or even through the “mind door” which is capable of replaying sensory perceptions), and turning these into unwholesome thoughts or karmic-resultant thoughts.
  4. Our path should be to gradually shift our consciousness to the higher jhāna levels - ideally equanimity (upekkha) and one-pointedness (ekagatta) should permeate our consciousness at all times.

So, after that long preamble, back to the sutta and the translation. I now believe that dantaṃ in the sutta refers to restraining ourselves from generating akusakacitta, guttaṃ refers to guarding ourselves from generating vipākacittaand rakkhitaṃ refers to protecting ourselves from sensory and mind-door inputs. As such, the sutta is incredibly pertinent and insightful, and it is a joy to read it in Pali, where it flows so much better than in English.

AN 1.4 31-40:

  1. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī"ti.
  2. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatī"ti.
  3. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ aguttaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatī"ti.
  4. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ guttaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatī"ti.
  5. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī"ti.
  6. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī"ti.
  7. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī"ti.
  8. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī"ti.
  9. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatī"ti.
  10. "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatī"ti.
classDiagram
  class sentence["nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ"] {
    <<vākya>>
    english(I don't perceive, bhikkhus, yet another thing which untrained leads to great harm as this, bhikkhus, the mind.)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class ahaṃ {
    <<puggalanāma>>
    english(I)
  }
  class bhikkhave {
    <<nāma>>
    🚹👥0️⃣
  }
  class aññaṃ {
    <<sabbanāma>>
    🚹👤2️⃣
    english(other)
  }
  class ekadhammaṃ {
    <<nāma>>
    🚹👤2️⃣
    english(one thing)
  }
  class pi {
    <<nipāta>>
    english(too)
  }
  class samanupassāmi {
    <<ākhyāta>>
    👤👆vattamāna
    english(I perceive)
  }
  class yaṃ {
    <<anvayīnāma>>
    🚻👤2️⃣
    english(which)
  }
  class evaṃ {
    <<nipāta>>
    english(thus)
  }
  namespace adjective {
    class adantaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(unrestrained)
    }
  }
  class mahato {
    <<guṇanāma>>
     👤6️⃣
    english(of great)
  }
  namespace result {
    class anatthāya {
      <<nāma>>
      🚹👤6️⃣
      english(of harm)
    }
  }
  class saṃvattati {
    <<ākhyāta>>
    👤🤟vattamāna
    english(leads to)
  }
  class yatha {
    <<nipāta>>
    english(as)
  }
  class idaṃ {
    <<puggalanāma>>
    🚻👤2️⃣
    english(this)
  }
  class cittaṃ {
    <<sabbanāma>>
    🚻👤1️⃣
    english(mind)
  }
  sentence *-- na
  sentence *-- ahaṃ : kattar
  sentence *-- bhikkhave
  sentence *-- aññaṃ
  sentence *-- ekadhammaṃ
  sentence *-- pi
  sentence *-- samanupassāmi : kiriyā
  sentence *-- yaṃ
  sentence *-- evaṃ
  sentence *-- adantaṃ
  sentence *-- mahato
  sentence *-- anatthāya
  sentence *-- saṃvattati
  sentence *-- yatha
  sentence *-- idaṃ
  sentence *-- cittaṃ
  na -- samanupassāmi
  anatthāya <-- mahato
  anatthāya <-- saṃvattati
  aññaṃ .. ekadhammaṃ
  ahaṃ --> samanupassāmi : kattar
  ekadhammaṃ --> samanupassāmi : kamma
  ekadhammaṃ .. idaṃ
  evaṃ .. yaṃ
  yaṃ ..> adantaṃ
  pi .. ekadhammaṃ
  yaṃ <.. ekadhammaṃ
  adantaṃ -- cittaṃ
  yatha .. idaṃ
  idaṃ .. cittaṃ
  cittaṃ --> saṃvattati

classDiagram
  class sentence["cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī"] {
    <<vākya>>
    english(The mind, bhikkhus, untrained, leads to great harm.)
  }
  class cittaṃ {
    <<sabbanāma>>
    🚻👤1️⃣
    english(mind)
  }
  class bhikkhave {
    <<nāma>>
    🚹👥0️⃣
  }
  namespace adjective {
    class adantaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(unrestrained)
    }
  }
  class mahato {
    <<guṇanāma>>
     👤6️⃣
    english(of great)
  }
  namespace result {
    class anatthāya {
      <<nāma>>
      🚹👤6️⃣
      english(of harm)
    }
  }
  class saṃvattati {
    <<ākhyāta>>
    👤🤟vattamāna
    english(leads to)
  }
  sentence *-- cittaṃ
  sentence *-- bhikkhave
  sentence *-- adantaṃ
  sentence *-- mahato
  sentence *-- anatthāya
  sentence *-- saṃvattati
  anatthāya <-- mahato
  anatthāya <-- saṃvattati
  adantaṃ -- cittaṃ
  cittaṃ --> saṃvattati

classDiagram
  namespace adjective {
    class adantaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(unrestrained)
    }
    class dantaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(restrained)
    }
    class aguttaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(unguarded)
    }
    class guttaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(guarded)
    }
    class arakkhitaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(unprotected)
    }
    class rakkhitaṃ {
      <<atītakiriya>>
      👤2️⃣
      english(protected)
    }
  }
  namespace result {
    class anatthāya {
      <<nāma>>
      🚹👤6️⃣
      english(of harm)
    }
    class atthāya {
      <<nāma>>
      🚹👤6️⃣
      english(of benefit)
    }
  }
  adantaṃ .. anatthāya
  aguttaṃ .. anatthāya
  arakkhitaṃ .. anatthāya
  dantaṃ .. atthāya
  guttaṃ .. atthāya
  rakkhitaṃ .. atthāya

sequenceDiagram
participant ahaṃ as (ahaṃ)
participant citta
participant harm as mahato anatthāya
participant benefit as mahato atthāya
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> harm : adantaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> benefit : dantaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> harm : aguttaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> benefit : guttaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> harm : arakkhitaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> benefit : rakkhitaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> harm : adantaṃ aguttaṃ arakkhitaṃ saṃvattati
  ahaṃ ->> citta : (na) aññaṃ ekadhammampi samanupassāmi
  citta ->> benefit : dantaṃ guttaṃ rakkhitaṃ saṃvattati

stateDiagram-v2
  state fork1 <<fork>>
  state join1 <<join>>
  state fork2 <<fork>>
  state join2 <<join>>
  state "mahato anatthāya" as harm
  state "mahato atthāya" as benefit
  [*] --> fork1 : citta
  fork1 --> adantaṃ
  fork1 --> aguttaṃ
  fork1 --> arakkhitaṃ
  adantaṃ --> join1
  aguttaṃ --> join1
  arakkhitaṃ --> join1
  join1 --> harm : saṃvattati
  [*] --> fork2 : citta
  fork2 --> dantaṃ
  fork2 --> guttaṃ
  fork2 --> rakkhitaṃ
  dantaṃ --> join2
  guttaṃ --> join2
  rakkhitaṃ --> join2
  join2 --> benefit : saṃvattati
2

This is incorrect. The seven factors of awakening list ‘tranquillity’ as a necessary element for awakening, which encompasses the pre-jhana range. They are also divided into two groups calm and insight (Samyutta Nikaya 46.53), the latter being the vital element as it changes view (Anguttara Nikaya 2.30).

Equanimity not enough:

‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the cause of stress where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of stress where there comes dispassion from the development of equanimity. Thus the stress coming from the cause of stress for which there is dispassion through the fabrication of exertion is exhausted & the stress resulting from the cause of stress for which there is dispassion through the development of equanimity is exhausted."

—Majjhima Nikaya 101

3

Thanks @paul1. I am a relative beginner in Buddhism, so I am not going engage or challenge your viewpoint, as I don’t think I am capable of doing so.

However, to explain my perspective, I am speaking from an Abhidhamma perspective, as I think this sutta seems to be direct link to the Abhidhamma notion of citta.

Specifically, I am referring to the “fifth” level of Abhidhamma jhāna (Abhidhamma inserts an additional level over conventional doctrine) which is described as Upekkh-ekaggatā-sahitaṁ pañcamajjhāna-cittaṁ

As you can see, upekkha and ekagatta are the dominant factors at this level, in its various forms (whether in the sensory sphere, fine material sphere or ultimately in the lokutarra sphere).

This reflects my belief that our conscious (and unconscious) thoughts should use these as underlying factors as much as possible. This is not intended to contradict or otherwise displace the sutta teachings or provide guidance on the appropriate path or process to follow.

Hope that makes things clear.

4

This is incorrect stretching jhana factors into the unconditioned. Jhanas are conditioned, nibbana is unconditioned and must include insight. Bikkhu Bodhi recently discussing jhana in the full video, ekagatta from 36:00:

5

Once again, @paul1, I apologise. I don’t really want to debate with you on this, and I think we are talking about different things.

I am referring to Abhidhamma definitions of citta types, which includes all the ones that are typically associated with jhāna levels, but I am not referring to jhāna meditation. As we know, jhāna does not necessarily mean meditation only.

In our conscious thoughts, each mind moment can encompass many different citta types, and indeed we can cycle in and out of the potentially the whole range. This happens for all individuals - everyone can experience any of these types (even the ones belonging to the non-sensory spheres), even if it is for the briefest moment. We’ve all had moments of elation, epiphany etc. The only citta we may not have experienced yet are probably the ones associated with “stream fruition” eg. arahatta-phalacittaṃ since these typically occur only once in the moments just before attaining nibbana.

What I was referring to is adopting a posture of upekkha and ekagatta as part of our “default” thought pattern, and in our reaction to events around us. That’s what I feel this sutta is really all about, achieving that composure and focus in our daily lives, in such a way that minimises the impact on kamma. It’s not about whether we can achieve a particular state during meditation, although meditation obviously helps. I’m also not saying these are the only two qualities that are needed.

I wish you the best in your journey and your path.

PS - BTW when you mention the word “tranquility” - this is not typically linked to a citta since the citta refers to elements that arise and dissipates with each mind moment as part of the thought process. The “tranquility of consciousness” (cittapassaddhi) is a cetasika or mental factor that can be achieved by anyone, even in the briefest of moments.