MN · mn30
The Shorter Simile of the Heartwood
0.1Majjhima Nikāya 30
The Middle Length Discourses 30
0.2Cūḷasāropamasutta
The Shorter Simile of the Heartwood
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Piṅgalakoccha went to the Bhagavā. Having gone to him, he exchanged greetings with the Bhagavā.
2.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:
After exchanging courteous and cordial conversation, he sat down to one side. Sitting to one side, the brahmin Piṅgalakoccha said this to the Bhagavā:
2.3“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa,
“Master Gotama, these ascetics and brahmins who are leaders of orders, leaders of groups, teachers of groups, well known, famous, founders of sects, regarded as sādhu by many people—
2.4seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
that is to say, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, and Nigaṇṭha Nāṭaputta—
2.5sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti?
did all of them directly know in accordance with their own claims, or did none of them directly know, or did some directly know and some not?”
2.6“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—
“Enough, brahmin, let that be—
2.7sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti.
whether all of them directly knew in accordance with their own claims, or none of them directly knew, or some directly knew and some did not.
2.8Dhammaṁ te, brāhmaṇa, desessāmi,
I will teach you dhamma, brahmin.
2.9taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
Listen to it, apply your mind carefully, and I will speak.”
2.10“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi.
“Yes, sir,” the brahmin Piṅgalakoccha replied to the Bhagavā.
2.11Bhagavā etadavoca:
The Bhagavā said this:
3.1“Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
“Suppose, brahmin, a man wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, were to come upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, bypassing the rind, he would cut off the branches and leaves, take them away, and depart thinking, ‘Heartwood.’
3.2Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
A clear-sighted person, seeing him, would say this:
3.3‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘Surely this good man did not know heartwood, did not know softwood, did not know bark, did not know rind, did not know branches and leaves.
3.4Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
And so this good man, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, bypassing the rind, he cut off the branches and leaves, took them away, and departed thinking, “Heartwood.”
3.5Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
And he would not experience the benefit that is to be had from heartwood.’
4.1Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Or suppose, brahmin, a man wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, were to come upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, he would cut off the rind, take it away, and depart thinking, ‘Heartwood.’
4.2Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
A clear-sighted person, seeing him, would say this:
4.3‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘Surely this good man did not know heartwood, did not know softwood, did not know bark, did not know rind, did not know branches and leaves.
4.4Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
And so this good man, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, he cut off the rind, took it away, and departed thinking, “Heartwood.”
4.5Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
And he would not experience the benefit that is to be had from heartwood.’
5.1Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Or suppose, brahmin, a man wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, were to come upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, he would cut off the bark, take it away, and depart thinking, ‘Heartwood.’
5.2Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
A clear-sighted person, seeing him, would say this:
5.3‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘Surely this good man did not know heartwood, did not know softwood, did not know bark, did not know rind, did not know branches and leaves.
5.4Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
And so this good man, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, he cut off the bark, took it away, and departed thinking, “Heartwood.”
5.5Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
And he would not experience the benefit that is to be had from heartwood.’
6.1Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Or suppose, brahmin, a man wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, were to come upon a great standing tree possessed of heartwood. Bypassing the heartwood, he would cut off the softwood, take it away, and depart thinking, ‘Heartwood.’
6.2Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
A clear-sighted person, seeing him, would say this:
6.3‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘Surely this good man did not know heartwood, did not know softwood, did not know bark, did not know rind, did not know branches and leaves.
6.4Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
And so this good man, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, came upon a great standing tree possessed of heartwood. Bypassing the heartwood, he cut off the softwood, took it away, and departed thinking, “Heartwood.”
6.5Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
And he would not experience the benefit that is to be had from heartwood.’
7.1Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.
Or suppose, brahmin, a man wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, were to come upon a great standing tree possessed of heartwood. He would cut off just the heartwood, take it away, and depart knowing, ‘Heartwood.’
7.2Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
A clear-sighted person, seeing him, would say this:
7.3‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ.
‘Surely this good man knew heartwood, knew softwood, knew bark, knew rind, knew branches and leaves.
7.4Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.
And so this good man, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, came upon a great standing tree possessed of heartwood. He cut off just the heartwood, took it away, and departed knowing, “Heartwood.”
7.5Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.
And he would experience the benefit that is to be had from heartwood.’
8.1Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
In the same way, brahmin, here a certain person has gone forth from the household life into homelessness out of faith:
8.2‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I am overcome by birth, aging, and death, by sorrows, lamentations, dukkha, distress, and despair; overwhelmed by dukkha, overcome by dukkha.
8.3appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Perhaps an ending of this whole mass of dukkha might be discerned.’
8.4So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having gone forth in this way, he acquires gains, honor, and praise.
8.5So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
He is pleased with those gains, honor, and praise, and considers his aim fulfilled.
8.6So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti:
Because of those gains, honor, and praise, he exalts himself and disparages others:
8.7‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I am one with gains, honor, and praise, while these other bhikkhus are unknown and insignificant.’
8.8Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And as for the other dhammas that are higher and more refined than gains, honor, and praise, he does not arouse desire for the direct realization of those dhammas, does not strive, and he is sluggish and lax.
8.9Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Just like that man, brahmin, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, who came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, bypassing the rind, he cut off the branches and leaves, took them away, and departed thinking, ‘Heartwood.’
8.10Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.
And he would not experience the benefit that is to be had from heartwood.
8.11Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
It is to such a person, brahmin, that I compare this individual.
9.1Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
But here, brahmin, a certain person has gone forth from the household life into homelessness out of faith:
9.2‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I am overcome by birth, aging, and death, by sorrows, lamentations, dukkha, distress, and despair; overwhelmed by dukkha, overcome by dukkha.
9.3appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Perhaps an ending of this whole mass of dukkha might be discerned.’
9.4So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having gone forth in this way, he acquires gains, honor, and praise.
9.5So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not pleased with those gains, honor, and praise, and does not consider his aim fulfilled.
9.6So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
Because of those gains, honor, and praise, he does not exalt himself or disparage others.
9.7Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than gains, honor, and praise, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
9.8So sīlasampadaṁ ārādheti.
He fulfills accomplishment in ethical conduct.
9.9So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.
He is pleased with that accomplishment in ethical conduct, and considers his aim fulfilled.
9.10So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:
Because of that accomplishment in ethical conduct, he exalts himself and disparages others:
9.11‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
‘I am ethical, one of good dhamma, while these other bhikkhus are unethical, of bad dhamma.’
9.12Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in ethical conduct, he does not arouse desire for the direct realization of those dhammas, does not strive, and he is sluggish and lax.
9.13Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Just like that man, brahmin, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, who came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, bypassing the bark, he cut off the rind, took it away, and departed thinking, ‘Heartwood.’
9.14Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati.
And he would not experience the benefit that is to be had from heartwood.
9.15Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
It is to such a person, brahmin, that I compare this individual.
10.1Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
But here, brahmin, a certain person has gone forth from the household life into homelessness out of faith:
10.2‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I am overcome by birth, aging, and death, by sorrows, lamentations, dukkha, distress, and despair; overwhelmed by dukkha, overcome by dukkha.
10.3appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Perhaps an ending of this whole mass of dukkha might be discerned.’
10.4So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having gone forth in this way, he acquires gains, honor, and praise.
10.5So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not pleased with those gains, honor, and praise, and does not consider his aim fulfilled.
10.6So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
Because of those gains, honor, and praise, he does not exalt himself or disparage others.
10.7Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than gains, honor, and praise, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
10.8So sīlasampadaṁ ārādheti.
He fulfills accomplishment in ethical conduct.
10.9So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
He is pleased with that accomplishment in ethical conduct, but does not consider his aim fulfilled.
10.10So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
Because of that accomplishment in ethical conduct, he does not exalt himself or disparage others.
10.11Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in ethical conduct, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
10.12So samādhisampadaṁ ārādheti.
He fulfills accomplishment in samādhi.
10.13So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.
He is pleased with that accomplishment in samādhi, and considers his aim fulfilled.
10.14So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:
Because of that accomplishment in samādhi, he exalts himself and disparages others:
10.15‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
‘I am endowed with samādhi [samāhito], with a gathered mind [ekaggacitto], while these other bhikkhus are not endowed with samādhi [asamāhitā], with distracted minds [vibbhantacittā].’
10.16Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in samādhi, he does not arouse desire for the direct realization of those dhammas, does not strive, and he is sluggish and lax.
10.17Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Just like that man, brahmin, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, who came upon a great standing tree possessed of heartwood. Bypassing the heartwood, bypassing the softwood, he cut off the bark, took it away, and departed thinking, ‘Heartwood.’
10.18Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.
And he would not experience the benefit that is to be had from heartwood.
10.19Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
It is to such a person, brahmin, that I compare this individual.
11.1Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
But here, brahmin, a certain person has gone forth from the household life into homelessness out of faith:
11.2‘otiṇṇomhi jātiyā jarāya maraṇena …pe…
‘I am overcome by birth, aging, and death …
11.3antakiriyā paññāyethā’ti.
Perhaps an ending of this whole mass of dukkha might be discerned.’
11.4So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having gone forth in this way, he acquires gains, honor, and praise.
11.5So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not pleased with those gains, honor, and praise, and does not consider his aim fulfilled.
11.6So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
Because of those gains, honor, and praise, he does not exalt himself or disparage others.
11.7Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than gains, honor, and praise, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
11.8So sīlasampadaṁ ārādheti.
He fulfills accomplishment in ethical conduct.
11.9So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is pleased with that accomplishment in ethical conduct, but does not consider his aim fulfilled.
11.10So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
Because of that accomplishment in ethical conduct, he does not exalt himself or disparage others.
11.11Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in ethical conduct, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
11.12So samādhisampadaṁ ārādheti.
He fulfills accomplishment in samādhi.
11.13So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is pleased with that accomplishment in samādhi, but does not consider his aim fulfilled.
11.14So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
Because of that accomplishment in samādhi, he does not exalt himself or disparage others.
11.15Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in samādhi, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
11.16So ñāṇadassanaṁ ārādheti.
He fulfills knowledge and vision.
11.17So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.
He is pleased with that knowledge and vision, and considers his aim fulfilled.
11.18So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:
Because of that knowledge and vision, he exalts himself and disparages others:
11.19‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
‘I dwell knowing and seeing, while these other bhikkhus dwell not knowing and not seeing.’
11.20Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And as for the other dhammas that are higher and more refined than knowledge and vision, he does not arouse desire for the direct realization of those dhammas, does not strive, and he is sluggish and lax.
11.21Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Just like that man, brahmin, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, who came upon a great standing tree possessed of heartwood. Bypassing the heartwood, he cut off the softwood, took it away, and departed thinking, ‘Heartwood.’
11.22Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.
And he would not experience the benefit that is to be had from heartwood.
11.23Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
It is to such a person, brahmin, that I compare this individual.
12.1Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
But here, brahmin, a certain person has gone forth from the household life into homelessness out of faith:
12.2‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I am overcome by birth, aging, and death, by sorrows, lamentations, dukkha, distress, and despair; overwhelmed by dukkha, overcome by dukkha.
12.3appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Perhaps an ending of this whole mass of dukkha might be discerned.’
12.4So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having gone forth in this way, he acquires gains, honor, and praise.
12.5So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not pleased with those gains, honor, and praise, and does not consider his aim fulfilled.
12.6So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
Because of those gains, honor, and praise, he does not exalt himself or disparage others.
12.7Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than gains, honor, and praise, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
12.8So sīlasampadaṁ ārādheti.
He fulfills accomplishment in ethical conduct.
12.9So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is pleased with that accomplishment in ethical conduct, but does not consider his aim fulfilled.
12.10So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
Because of that accomplishment in ethical conduct, he does not exalt himself or disparage others.
12.11Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in ethical conduct, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
12.12So samādhisampadaṁ ārādheti.
He fulfills accomplishment in samādhi.
12.13So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is pleased with that accomplishment in samādhi, but does not consider his aim fulfilled.
12.14So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
Because of that accomplishment in samādhi, he does not exalt himself or disparage others.
12.15Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than accomplishment in samādhi, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
12.16So ñāṇadassanaṁ ārādheti.
He fulfills knowledge and vision.
12.17So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is pleased with that knowledge and vision, but does not consider his aim fulfilled.
12.18So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
Because of that knowledge and vision, he does not exalt himself or disparage others.
12.19Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And as for the other dhammas that are higher and more refined than knowledge and vision, he arouses desire for the direct realization of those dhammas, strives, and he is not sluggish or lax.
12.20Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?
And what, brahmin, are the dhammas higher and more refined than knowledge and vision?
13.1Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Here, brahmin, quite secluded from sensual pleasures, secluded from unwholesome dhammas, a bhikkhu enters and dwells in the first jhāna, which has thought [savitakkaṁ] and examination [savicāraṁ], and pīti and sukha born of seclusion [vivekajaṁ].
13.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
14.1Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the stilling of thought and examination [vitakkavicārānaṁ vūpasamā], a bhikkhu enters and dwells in the second jhāna, with internal clarity, with unification of mind [cetaso ekodibhāvaṁ], without thought [avitakkaṁ], without examination [avicāraṁ], and with pīti and sukha born of samādhi.
14.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
15.1Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the fading away of pīti, a bhikkhu dwells in equanimity [upekkhako], with sati [sato], fully aware [sampajāno], and experiences sukha with the body. He enters and dwells in the third jhāna, of which the noble ones declare: ‘One who dwells in equanimity [upekkhako], with sati [satimā], dwells in sukha.’
15.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
16.1Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the giving up of sukha and the giving up of dukkha, and with the earlier disappearance of joy and distress, a bhikkhu enters and dwells in the fourth jhāna, which is neither-dukkha-nor-sukha, with purity of equanimity and sati [upekkhāsatipārisuddhiṁ].
16.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
17.1Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, brahmin, with the complete transcending of form-saññās [rūpasaññānaṁ], with the disappearance of resistance-saññās [paṭighasaññānaṁ], with non-attention to diversity-saññās [nānattasaññānaṁ amanasikārā], thinking, ‘Space is infinite,’ a bhikkhu enters and dwells in the dimension of infinite space [ākāsānañcāyatanaṁ].
17.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
18.1Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, brahmin, with the complete transcending of the dimension of infinite space [ākāsānañcāyatanaṁ], thinking, ‘Consciousness [viññāṇa] is infinite,’ a bhikkhu enters and dwells in the dimension of infinite consciousness [viññāṇañcāyatanaṁ].
18.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
19.1Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, brahmin, with the complete transcending of the dimension of infinite consciousness [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ a bhikkhu enters and dwells in the dimension of nothingness [ākiñcaññāyatanaṁ].
19.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
20.1Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, brahmin, with the complete transcending of the dimension of nothingness [ākiñcaññāyatanaṁ], a bhikkhu enters and dwells in the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanaṁ].
20.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
21.1Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, brahmin, with the complete transcending of the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanaṁ], a bhikkhu enters and dwells in the cessation of saññā and vedanā [saññāvedayitanirodhaṁ], and having seen with discernment [paññāya], his āsavas are exhausted.
21.2Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a dhamma higher and more refined than knowledge and vision.
21.3Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.
These, brahmin, are the dhammas higher and more refined than knowledge and vision.
22.1Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno.
Just like that man, brahmin, wanting heartwood, seeking heartwood, searching for heartwood, wandering in search of heartwood, who came upon a great standing tree possessed of heartwood. He cut off just the heartwood, took it away, and departed knowing, ‘Heartwood.’
22.2Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati.
And he would experience the benefit that is to be had from heartwood.
22.3Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
It is to such a person, brahmin, that I compare this individual.
23.1Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
So, brahmin, this holy life is not lived for the sake of gains, honor, and praise, nor for the sake of accomplishment in ethical conduct, nor for the sake of accomplishment in samādhi, nor for the sake of knowledge and vision.
23.2Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—
But this unshakable liberation of mind [cetovimutti], brahmin—
23.3etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.
this is the purpose of this holy life, brahmin, this is its heartwood, this is its culmination.”
24.1Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:
When this was said, the brahmin Piṅgalakoccha said this to the Bhagavā:
24.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…
“Excellent, Master Gotama, excellent, Master Gotama …
24.3upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Let Master Gotama remember me as a lay follower who has gone for refuge from today for life.”
24.4Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.
The Shorter Simile of the Heartwood is finished, the tenth.
24.5Opammavaggo niṭṭhito tatiyo.
The Chapter on Similes is finished, the third.
25.0Tassuddānaṁ
Its summary:
25.1Moḷiyaphaggunariṭṭhañca nāmo,
Moḷiya, Phagguna, and Ariṭṭha by name,
25.2Andhavane kathipuṇṇaṁ nivāpo;
At Andhavana, Questions, Puṇṇa, and The Bait;
25.3Rāsikaṇerumahāgajanāmo,
The Heap, Kaṇeru, and the Great Elephant by name,
25.4Sārūpamo puna piṅgalakoccho.
And again the Heartwood Simile with Piṅgalakoccha.