Theravadan

Other Translations: Deutsch , Italiano , Lietuvių kalba , ру́сский язы́к , Srpski

From: Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 30 Middle Discourses 30

Cūḷasāropamasutta The Shorter Simile of the Heartwood

Evaṁ me sutaṁ—So I have heard. Thus I heard:

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.

Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged greetings with him. Then Pingalakoccha of the divine caste went to the Blessed One and exchanged greetings with him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the Blessed One:

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, “Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. ‘Master Gotama, there are these ascetics and divines, each with his order, with his group, leading a group, each a known and famous philosopher and reckoned by many as a saint—

seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. I mean Purāṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthiputta, and the Nigaṇṭha (Jain) Nātaputta—

sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti? According to their own claims, did all of them have direct knowledge, or none of them, or only some?” have they all had direct knowledge as they claim, or have none of them had direct knowledge, or have some of them had direct knowledge and some not?’

“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—“Enough, brahmin, let this be: ‘Enough, divine,

sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. ‘According to their own claims, did all of them have direct knowledge, or none of them, or only some?’ whether they have all had direct knowledge as they claim, or none of them … or some of them … and some not, let that be.

Dhammaṁ te, brāhmaṇa, desessāmi, I will teach you the Dhamma. I shall teach you the Dhamma, divine.

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and heed well what I shall say.’

“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. “Yes, worthy sir,” Piṅgalakoccha replied. ‘Even so, sir,’ Pingalakoccha of the divine caste replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this:

“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 there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and leave imagining they were heartwood. ‘Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood and its inner bark and its outer bark, he cut its twigs and leaves and took them away thinking they were heartwood;

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say: then a man with good sight, seeing him might observe his actions and say:

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā 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. That’s why he passed them over, cut off the branches and leaves, and left imagining they were heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. Whatever he needs to make from heartwood, he won’t succeed.’ “So whatever it was this good man had to make with heartwood, his purpose will not be served.”

Seyyathāpi 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. Suppose there was another person in need of heartwood … he’d cut off the shoots and leave imagining they were heartwood … ‘Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood (came to) a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood and its inner bark, he cut its outer bark and took it away thinking it was heartwood;

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with good sight, seeing him, might observe his actions and say:

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. “So whatever it was this good man had to make with heartwood, his purpose will not be served.”

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another person in need of heartwood … he’d cut off the bark and leave imagining it was heartwood … ‘Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood (came to) a great tree standing possessed of heartwood, and passing over its heartwood, and its sapwood, he cut its inner bark and took it away thinking it was heartwood;

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with good sight, seeing him, might observe his actions and say:

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. “So whatever it was this good man had to make with heartwood, his purpose will not be served.”’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another person in need of heartwood … he’d cut out the softwood and leave imagining it was heartwood … ‘Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, (came to) a great tree standing possessed of heartwood, and passing over its heartwood, he cut its sapwood and took it away thinking it was heartwood;

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: then a man with good sight, seeing him, might observe his actions and say:

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. “So whatever it was this good man had to make with heartwood, his purpose will not be served.”

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. ‘Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, (came to) a great tree standing possessed of heartwood, and cutting only its heartwood, he took it away, knowing it was heartwood;

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with clear eyes saw him they’d say: then a man with good sight, seeing him, might observe his actions and say: “

‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. That’s why he cut out just the heartwood and left knowing it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti. Whatever he needs to make from heartwood, he will succeed.’ “So whatever it was this good man had to make with heartwood, his purpose will be served.”’

Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: In the same way, take a certain individual who goes forth from the lay life to homelessness, thinking: ‘So too, brahman, here some clansman out of faith goes forth from the home life into homelessness, (considering:)

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. “I am a victim of birth, ageing and death, of sorrows and lamentations, pains, griefs and despairs. I am a victim of suffering, a prey to suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can make an end to this entire mass of suffering.’ Surely the ending of this whole mass of suffering can be known?”

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. When they’ve gone forth they generate possessions, honor, and popularity. When he has gone forth thus, he acquires great gain, honour and renown.

So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. They’re happy with that, and they’ve got all they wished for. He is pleased with that and his intention is fulfilled.

So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti: And they glorify themselves and put others down on account of that: On that account he lauds himself and disparages others thus: “

‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. ‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’ “I have gain, I have renown, but these other bhikkhus are unknown, of no account.”

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. They become lazy and slack on account of their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … So he arouses no desire to act, he makes no effort, for the realization of other _dhammas_ higher than that gain, honour and renown and superior to it.

Seyyathāpi 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. ‘I say that this person is like a man needing heartwood, wandering in search of heartwood (who comes to) a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood and its inner bark and its outer bark he cuts its twigs and leaves and takes them away thinking they are heartwood;

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. and so whatever it was he had to make with heartwood, his purpose will not be served.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. They’re like the individual who mistakes branches and leaves for heartwood, I say.

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: Next, take an individual who has gone forth out of faith from the lay life to homelessness … ‘Here some clansman out of faith goes forth from the home life into homelessness (considering:) “

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, I am a victim of birth, ageing and death, of sorrows and lamentations, pains, griefs and despairs. I am a victim of suffering, a prey to suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Surely the ending of this whole mass of suffering can be known?”

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. They’re not happy with that, and haven’t got all they wished for. He is not pleased with that and his intention is not fulfilled.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. They don’t glorify themselves and put others down on account of that. He does not, on that account, laud himself and disparage others.

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. He arouses desire to act and he makes effort for the realization of other _dhammas_ that are higher than that gain, honour and renown and superior to it; he does not hang back and slack.

So sīlasampadaṁ ārādheti. They achieve accomplishment in ethics. He attains perfect virtue.

So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. They’re happy with that, and they’ve got all they wished for. He is pleased with that perfection of virtue and his intention is fulfilled.

So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: And they glorify themselves and put others down on account of that: On that account he lauds himself and disparages others:

‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. ‘I’m the one who is ethical, of good character. These other mendicants are unethical, of bad character.’ “I am virtuous, fine-natured, but these other _bhikkhus_ are unvirtuous, evil-natured.”

Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. … So he arouses no desire to act, he makes no effort, for the realization of other _dhammas_ higher than that perfection of virtue, he hangs back and slacks.

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. ‘I say that this person is like a man needing heartwood, seeking heartwood, wandering in search of heartwood, (who comes to) a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood and its inner bark, he cuts its outer bark and takes it away, thinking it is heartwood,

Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati. and so whatever it was he had to make with heartwood, his purpose will not be served.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. They’re like the individual who mistakes shoots for heartwood, I say.

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, (considering:) “I am a victim of birth, ageing and death, of sorrows and lamentations, pains, griefs and despairs. I am a victim of suffering, a prey to suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Surely the ending of this whole mass of suffering can be known?”

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. When he has gone forth thus, he acquires great gain, honour and renown.

So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. He is not pleased with that and his intention is not fulfilled.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. He does not, on that account, laud himself and disparage others.

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He arouses desire to act, and he makes an effort for the realization of other dhammas that are higher than that (gain, honour and renown), and superior to that. He does not hang back and slack.

So sīlasampadaṁ ārādheti. They achieve accomplishment in ethics … He attains perfect virtue.

So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. He is pleased with that, but his intention is not yet fulfilled.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. He does not, on that account, laud himself and disparage others.

Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He arouses desire to act, and he makes effort, for the realization of other dhammas that are higher than that perfection of virtue. He does not hang back and slack.

So samādhisampadaṁ ārādheti. and immersion. … He attains perfect concentration.

So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. He is pleased with that and his intention is fulfilled.

So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: On that account he lauds himself and disparages others:

‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. “I am concentrated, my mind is unified, but these bhikkhus are unconcentrated, their minds are astray.”

Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. They become lazy and slack regarding their accomplishment in immersion, not generating enthusiasm or trying to realize those things that are better and finer. … So he arouses no desire to act, he makes no effort, for the realization of other dhammas higher than that perfection of concentration, he hangs back and slacks.

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. ‘I say that this person is like a man needing heartwood, seeking heartwood, wandering in search of heartwood, (who comes to) a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood, he cuts its inner bark and takes it away, thinking it is heartwood;

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. and so whatever it was he had to make with heartwood, his purpose will not be served.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. They’re like the individual who mistakes bark for heartwood, I say.

‘otiṇṇomhi jātiyā jarāya maraṇena …pe… (considering:) “I am a victim of birth, ageing and death, of sorrows and lamentations, of pains, grief and despairs. I am a victim of suffering, a prey to suffering.

antakiriyā paññāyethā’ti. Surely the ending of this whole mass of suffering can be known?”

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. When he has gone forth thus, he acquires great gain, honour and renown.

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. He is not pleased with that and his intention is not fulfilled.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

So sīlasampadaṁ ārādheti. They achieve accomplishment in ethics … He attains perfect virtue.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

So samādhisampadaṁ ārādheti. immersion … He attains perfect concentration.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.

Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

So ñāṇadassanaṁ ārādheti. and knowledge and vision. He attains knowledge and vision.

So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo. He is pleased with that and his intention is fulfilled.

So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:

‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.

Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. …

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. a man needing heartwood, wandering in search of heartwood (who comes to) a great tree standing possessed of heartwood, and passing over its heartwood and its sapwood and its inner bark and its outer bark he cuts its twigs and leaves and takes them away thinking they are heartwood;

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. and so whatever it was he had to make with heartwood, his purpose will not be served.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. They’re like the individual who mistakes softwood for heartwood, I say. ‘I say that this person is like

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: Next, take an individual who has gone forth out of faith from the lay life to homelessness, thinking: ‘Here some clansman out of faith goes forth from the home life into homelessness

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. (considering:) “I am a victim of birth, ageing and death, of sorrows and lamentations, pains, griefs and despairs. I am a victim of suffering, a prey to suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ Surely the ending of this whole mass of suffering can be known?”

So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. They’re not happy with that, and haven’t got all they wished for. He is not pleased with that and his intention is not fulfilled.

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They don’t become lazy and slack on account of their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. He arouses desire to act and he makes effort for the realization of other _dhammas_ that are higher than that gain, honour and renown and superior to it; he does not hang back and slack.

So sīlasampadaṁ ārādheti. They become accomplished in ethics. He attains perfect virtue.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. They’re happy with that, but they haven’t got all they wished for. He is pleased with that perfection of virtue but his intention is not yet fulfilled.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. They don’t glorify themselves and put others down on account of that. He does not, on that account, laud himself and disparage others.

Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer. He arouses desire to act, and he makes effort, for the realization of dhammas higher than that perfection of virtue and superior to that. He does not hang back and slack.

So samādhisampadaṁ ārādheti. They become accomplished in immersion. He attains perfect concentration.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. They’re happy with that, but they haven’t got all they wished for. He is pleased with that but his intention is not yet fulfilled.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. They don’t glorify themselves and put others down on account of that. He does not, on that account, laud himself and disparage others.

Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They don’t become lazy and slack regarding their accomplishment in immersion, but generate enthusiasm and try to realize those things that are better and finer. He arouses desire to act, he makes effort, for the realization of dhammas higher than that perfection of concentration and superior to it. He does not hang back and slack.

So ñāṇadassanaṁ ārādheti. They achieve knowledge and vision. He attains knowledge and vision.

So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. They’re happy with that, but they haven’t got all they wished for. He is pleased with that but his intention is not yet fulfilled.

So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. They don’t glorify themselves and put others down on account of that. He does not, on that account, laud himself and disparage others.

Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. He arouses desire to act, and he makes effort, for the realization of other dhammas higher than that knowledge and vision and superior to that. He does not hang back and slack.

Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? And what are those things that are better and finer than knowledge and vision? But what are the dhammas higher than that knowledge and vision and superior to it?

Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘Here, divine, quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and (bodily) pleasure born of seclusion.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This is something better and finer than knowledge and vision. ‘This can be a dhamma higher than that knowledge and vision and superior to it.

Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. ‘Again, with the stilling of initial and sustained application, he enters upon and abides in the second jhāna which has self-confidence and singleness of mind and is without initial application and without sustained application with happiness and pleasure born of concentration.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge and vision. This too can be a dhamma higher than that knowledge and vision and superior to it.

Puna 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, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Again, with the fading as well as happiness he abides in equanimity, mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on which account Noble Ones announce: “He has a pleasant abiding who has equanimity and is mindful.”

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Again, with the abandoning of (bodily) pleasure and pain, and with the previous disappearance of (mental) joy and grief, he enters upon and abides in the fourth jhāna which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of difference, (aware that) “space is infinite”, he enters on and abides in the base consisting of infinite space.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. Again, by completely surmounting the base consisting of infinite space, (aware that) “consciousness is infinite” he enters upon and abides in the base consisting of infinite consciousness.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. Again, by completely surmounting the base consisting of infinite consciousness, (aware that) “there is nothing”, he enters upon and abides in the base consisting of nothingness.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. Again, by completely surmounting the base consisting of nothingness, he enters upon and abides in the base consisting of neither-perception-nor-non-perception.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. Again, by completely surmounting the base consisting of neither-perception-nor-non-perception he enters upon and abides in the cessation of perception and feeling. And his taints are exhausted by his seeing with understanding.

Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca. These are the things that are better and finer than knowledge and vision. These are the dhammas that are higher than that knowledge and vision and superior to it.

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. I say that this person is like a man needing heartwood, seeking heartwood, wandering in search of heartwood, (who comes to) a great tree standing possessed of heartwood, and cutting its heartwood, he takes it away, knowing that it is heartwood;

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati. Whatever he needs to make from heartwood, he will succeed. and so whatever it was he had to make with heartwood, his purpose will be served.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. That’s what this individual is like, I say. ‘I say that's what this person is like.

Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ. And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision. ‘So this life divine does not have gain, honour and renown for its advantage, or perfection of virtue for its advantage, or perfection of concentration for its advantage, or knowledge and vision for its advantage.

Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—It is this unshakable freedom of heart But it is this unassailable deliverance of the mind

etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti. that is the goal of the spiritual life, the core and the final end.” that is the goal of this life divine, its heartwood and its end.’

Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Piṅgalakoccha said to the Buddha, When this was said, Pingalakoccha of the divine caste said to the Blessed One:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… “Excellent, worthy Gotama! Excellent! … ‘Magnificent, Master Gotama! Magnificent! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” from today let Master Gotama accept me as a follower who has gone to him for refuge for life.’

Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.

Opammavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Moḷiyaphaggunariṭṭhañca nāmo,

Andhavane kathipuṇṇaṁ nivāpo;

Rāsikaṇerumahāgajanāmo,

Sārūpamo puna piṅgalakoccho.

Previous Next