Aṅguttara Nikāya · Discourse 10.104

A Seed

Bījasutta — Samaṇasaññāvagga — the eleventh chapter of the Tens, opening the Third Fifty

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
The same ten-factor teaching as AN 10.103, illustrated with a matched pair of seed similes
Length
~1 minute to read
Difficulty
★☆☆☆☆ — the first of this chapter's reframed repetitions

Why this discourse

The first of this chapter's seven variations on AN 10.103's core teaching illustrates wrong and right view with an agricultural image: identical soil and water produce opposite results depending entirely on what kind of seed was planted.

Reading guide

The teaching in one sentence

An individual with wrong view down to wrong freedom produces only unlikable, harmful results from every bodily, verbal, and mental deed, just as a neem or bitter gourd seed produces only bitter fruit from identical soil and water; an individual with right view down to right freedom produces only likable, beneficial results, just as a sugar cane, rice, or grape seed produces only sweetness from the same conditions.

Identical inputs, opposite outputs

The simile's precision lies in holding everything constant except the seed itself: the same moist earth, the same water, the same nutrients are available to both good and bad seeds, and yet the outcome is entirely determined by what was planted — paralleling how the same ordinary circumstances of life yield entirely different results depending on the view underlying one's actions.

Three bitter seeds, three sweet seeds

Rather than a single bad seed and a single good one, the discourse names three of each — neem, angled gourd, and bitter gourd on one side; sugar cane, fine rice, and grape on the other — giving the principle a breadth of concrete, recognizable examples rather than resting on one image alone.

View as root cause of every subsequent deed

The discourse's emphasis falls specifically on view as the explanatory root: it is because the view is bad or good that every subsequent bodily, verbal, and mental deed — and every intention, aim, wish, and choice behind those deeds — inherits that same quality, exactly as a seed's nature determines the taste of everything it grows into.

Key terms

bīja — “seed” — this discourse's own title and central image.
nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā — “a seed of neem, angled gourd, or bitter gourd” — the three bitter seeds illustrating wrong view's consequences.
ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā — “a seed of sugar cane, fine rice, or grape” — the three sweet seeds illustrating right view's consequences.
pāpikā diṭṭhi — “their view is bad” — the explanatory root the discourse gives for every unwanted result that follows.
kalyāṇā diṭṭhi — “their view is good” — the mirrored explanatory root for every desired result.

The text

The discourse in full: wrong view's bitter seeds, and right view's sweet seeds. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Wrong view, and bitter seeds

§1“Mendicants, consider an individual who has wrong view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, consider an individual who has wrong view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.

Right view, and sweet seeds

§2Consider an individual who has right view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, delectable flavor. Why is that? Because the seed is fine. In the same way, consider an individual who who has right view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

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Self-check quiz

5 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 5
What does this discourse's seed simile illustrate?
Correct: B. A precise agricultural parallel to how view determines the character of subsequent action.
Question 2 of 5
How many bitter seeds and how many sweet seeds does the discourse name?
Correct: B. A breadth of concrete examples rather than a single image.
Question 3 of 5
What does the discourse name as the root explanatory cause of every subsequent good or bad deed?
Correct: B. The first factor in the ten-factor chain, determining everything that follows.
Question 4 of 5
How does this discourse relate to AN 10.103?
Correct: B. The first of seven reframed repetitions of the same core content.
Question 5 of 5
Where is this discourse set?
Correct: D. No location is given for this discourse.
Answered 0 of 5 · Correct 0