| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३०
Majjhima Nikāya 30
The Middle-Length Suttas Collection 30
चूळसारोपमसुत्त
Cūḷasāropamasutta
The Shorter Simile of the Heartwood
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो पिङ्गलकोच्छो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पिङ्गलकोच्छो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“येमे, भो गोतम, समणब्राह्मणा सङ्घिनो गणिनो गणाचरिया ञाता यसस्सिनो तित्थकरा साधुसम्मता, बहुजनस्स, सेय्यथिदं—पूरणो कस्सपो, मक्खलि गोसालो, अजितो केसकम्बलो, पकुधो कच्चायनो, सञ्चयो बेलट्ठपुत्तो, निगण्ठो नाटपुत्तो, सब्बेते सकाय पटिञ्ञाय अब्भञ्ञंसु सब्बेव नाब्भञ्ञंसु, उदाहु एकच्चे अब्भञ्ञंसु एकच्चे नाब्भञ्ञंसू”ति?
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo1 belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti?
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. 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. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“अलं, ब्राह्मण, तिट्ठतेतं—सब्बेते सकाय पटिञ्ञाय अब्भञ्ञंसु सब्बेव नाब्भञ्ञंसु, उदाहु एकच्चे अब्भञ्ञंसु एकच्चे नाब्भञ्ञंसूति। धम्मं ते, ब्राह्मण, देसेस्सामि, तं सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. Dhammaṁ te, brāhmaṇa, desessāmi, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Enough, brahmin, let this be: ‘According to their own claims, did all of them have direct knowledge, or none of them, or only some?’ I will teach you the Dhamma. Listen and apply your mind well, I will speak.”
“एवं, भो”ति खो पिङ्गलकोच्छो ब्राह्मणो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
“Yes sir,” Piṅgalakoccha replied. The Buddha said this:
“सेय्यथापि, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं अतिक्कम्म पपटिकं, साखापलासं छेत्वा आदाय पक्कमेय्य ‘सारन्ऽति मञ्ञमानो। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘न वतायं भवं पुरिसो अञ्ञासि सारं, न अञ्ञासि फेग्गुं, न अञ्ञासि तचं, न अञ्ञासि पपटिकं, न अञ्ञासि साखापलासं। तथा हयं भवं पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं अतिक्कम्म पपटिकं, साखापलासं छेत्वा आदाय पक्कन्तो “सारन्”ति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सतीऽति।
“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. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘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 atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
“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 depart imagining they were heartwood. If a person with clear eyes saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood. Whatever he needs to make from heartwood, he won’t succeed.’
सेय्यथापि वा पन, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं, पपटिकं छेत्वा आदाय पक्कमेय्य ‘सारन्ऽति मञ्ञमानो। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘न वतायं भवं पुरिसो अञ्ञासि सारं, न अञ्ञासि फेग्गुं, न अञ्ञासि तचं, न अञ्ञासि पपटिकं, न अञ्ञासि साखापलासं। तथा हयं भवं पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं पपटिकं छेत्वा आदाय पक्कन्तो “सारन्”ति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सतीऽति।
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. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘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.
Suppose there was another person in need of heartwood … he’d cut off the shoots and depart imagining they were heartwood …
सेय्यथापि वा पन, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं, तचं छेत्वा आदाय पक्कमेय्य ‘सारन्ऽति मञ्ञमानो। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘न वतायं भवं पुरिसो अञ्ञासि सारं, न अञ्ञासि फेग्गुं, न अञ्ञासि तचं, न अञ्ञासि पपटिकं, न अञ्ञासि साखापलासं। तथा हयं भवं पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं, तचं छेत्वा आदाय पक्कन्तो “सारन्”ति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सतीऽति।
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘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.
Suppose there was another person in need of heartwood … he’d cut off the bark and depart imagining it was heartwood …
सेय्यथापि वा पन, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं, फेग्गुं छेत्वा आदाय पक्कमेय्य ‘सारन्ऽति मञ्ञमानो। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘न वतायं भवं पुरिसो अञ्ञासि सारं, न अञ्ञासि फेग्गुं, न अञ्ञासि तचं, न अञ्ञासि पपटिकं, न अञ्ञासि साखापलासं। तथा हयं भवं पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं, फेग्गुं छेत्वा आदाय पक्कन्तो “सारन्”ति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सतीऽति।
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘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.
Suppose there was another person in need of heartwood … he’d cut out the softwood and depart imagining it was heartwood …
सेय्यथापि वा पन, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो सारञ्ञेव छेत्वा आदाय पक्कमेय्य ‘सारन्ऽति जानमानो। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘अञ्ञासि वतायं भवं पुरिसो सारं, अञ्ञासि फेग्गुं, अञ्ञासि तचं, अञ्ञासि पपटिकं, अञ्ञासि साखापलासं। तथा हयं भवं पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो सारञ्ञेव छेत्वा आदाय पक्कन्तो “सारन्”ति जानमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं अनुभविस्सतीऽति।
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.
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 depart knowing it was heartwood. If a person with clear eyes saw him they’d say: ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he cut out just the heartwood and departed knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed.’
एवमेव खो, ब्राह्मण, इधेकच्चो पुग्गलो सद्धा अगारस्मा अनगारियं पब्बजितो होति: ‘ओतिण्णोम्हि जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो, अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाऽति। सो एवं पब्बजितो समानो लाभसक्कारसिलोकं अभिनिब्बत्तेति। सो तेन लाभसक्कारसिलोकेन अत्तमनो होति परिपुण्णसङ्कप्पो। सो तेन लाभसक्कारसिलोकेन अत्तानुक्कंसेति, परं वम्भेति: ‘अहमस्मि लाभसक्कारसिलोकवा, इमे पनञ्ञे भिक्खू अप्पञ्ञाता अप्पेसक्खाऽति। लाभसक्कारसिलोकेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय न छन्दं जनेति, न वायमति, ओलीनवुत्तिको च होति साथलिको। सेय्यथापि सो, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं अतिक्कम्म पपटिकं, साखापलासं छेत्वा आदाय पक्कन्तो ‘सारन्ऽति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सति। तथूपमाहं, ब्राह्मण, इमं पुग्गलं वदामि।
Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti: ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. 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. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
In the same way, take a certain person who goes forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down on account of that: ‘I’m the one with possessions, honor, and popularity. These other bhikkhus are obscure and insignificant.’ They become lazy and slack regarding their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the person who mistakes branches and leaves for heartwood, I say.
इध पन, ब्राह्मण, एकच्चो पुग्गलो सद्धा अगारस्मा अनगारियं पब्बजितो होति: ‘ओतिण्णोम्हि जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो, अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाऽति। सो एवं पब्बजितो समानो लाभसक्कारसिलोकं अभिनिब्बत्तेति। सो तेन लाभसक्कारसिलोकेन न अत्तमनो होति न परिपुण्णसङ्कप्पो। सो तेन लाभसक्कारसिलोकेन न अत्तानुक्कंसेति, न परं वम्भेति। लाभसक्कारसिलोकेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो सीलसम्पदं आराधेति। सो ताय सीलसम्पदाय अत्तमनो होति, परिपुण्णसङ्कप्पो। सो ताय सीलसम्पदाय अत्तानुक्कंसेति, परं वम्भेति: ‘अहमस्मि सीलवा कल्याणधम्मो, इमे पनञ्ञे भिक्खू दुस्सीला पापधम्माऽति। सीलसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय न छन्दं जनेति, न वायमति, ओलीनवुत्तिको च होति साथलिको। सेय्यथापि सो, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं अतिक्कम्म तचं, पपटिकं छेत्वा आदाय पक्कन्तो ‘सारन्ऽति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं, तञ्चस्स अत्थं नानुभविस्सति। तथूपमाहं, ब्राह्मण, इमं पुग्गलं वदामि।
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. 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. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. 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. Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
Next, take a gentleman who has gone forth from the lay life to homelessness … They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the person who mistakes shoots for heartwood, I say.
इध पन, ब्राह्मण, एकच्चो पुग्गलो सद्धा अगारस्मा अनगारियं पब्बजितो होति: ‘ओतिण्णोम्हि जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो, अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाऽति। सो एवं पब्बजितो समानो लाभसक्कारसिलोकं अभिनिब्बत्तेति। सो तेन लाभसक्कारसिलोकेन न अत्तमनो होति, न परिपुण्णसङ्कप्पो। सो तेन लाभसक्कारसिलोकेन न अत्तानुक्कंसेति, न परं वम्भेति। लाभसक्कारसिलोकेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो सीलसम्पदं आराधेति। सो ताय सीलसम्पदाय अत्तमनो होति नो च खो परिपुण्णसङ्कप्पो। सो ताय सीलसम्पदाय न अत्तानुक्कंसेति, न परं वम्भेति। सीलसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो समाधिसम्पदं आराधेति। सो ताय समाधिसम्पदाय अत्तमनो होति, परिपुण्णसङ्कप्पो। सो ताय समाधिसम्पदाय अत्तानुक्कंसेति, परं वम्भेति: ‘अहमस्मि समाहितो एकग्गचित्तो, इमे पनञ्ञे भिक्खू असमाहिता विब्भन्तचित्ताऽति। समाधिसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च, तेसं धम्मानं सच्छिकिरियाय न छन्दं जनेति, न वायमति, ओलीनवुत्तिको च होति साथलिको। सेय्यथापि सो, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं अतिक्कम्म फेग्गुं, तचं छेत्वा आदाय पक्कन्तो ‘सारन्ऽति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सति। तथूपमाहं, ब्राह्मण, इमं पुग्गलं वदामि।
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. 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. 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. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, 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 nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
Next, take a gentleman who has gone forth from the lay life to homelessness … They become lazy and slack regarding their accomplishment in immersion, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the person who mistakes bark for heartwood, I say.
इध पन, ब्राह्मण, एकच्चो पुग्गलो सद्धा अगारस्मा अनगारियं पब्बजितो होति: ‘ओतिण्णोम्हि जातिया जराय मरणेन …पे… अन्तकिरिया पञ्ञायेथाऽति। सो एवं पब्बजितो समानो लाभसक्कारसिलोकं अभिनिब्बत्तेति। सो तेन लाभसक्कारसिलोकेन न अत्तमनो होति न परिपुण्णसङ्कप्पो। सो तेन लाभसक्कारसिलोकेन न अत्तानुक्कंसेति, न परं वम्भेति। लाभसक्कारसिलोकेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो सीलसम्पदं आराधेति। सो ताय सीलसम्पदाय अत्तमनो होति, नो च खो परिपुण्णसङ्कप्पो। सो ताय सीलसम्पदाय न अत्तानुक्कंसेति, न परं वम्भेति। सीलसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो समाधिसम्पदं आराधेति। सो ताय समाधिसम्पदाय अत्तमनो होति, नो च खो परिपुण्णसङ्कप्पो। सो ताय समाधिसम्पदाय न अत्तानुक्कंसेति, न परं वम्भेति। समाधिसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो ञाणदस्सनं आराधेति। सो तेन ञाणदस्सनेन अत्तमनो होति, परिपुण्णसङ्कप्पो। सो तेन ञाणदस्सनेन अत्तानुक्कंसेति, परं वम्भेति: ‘अहमस्मि जानं पस्सं विहरामि, इमे पनञ्ञे भिक्खू अजानं अपस्सं विहरन्तीऽति। ञाणदस्सनेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय न छन्दं जनेति, न वायमति, ओलीनवुत्तिको च होति साथलिको। सेय्यथापि सो, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव सारं, फेग्गुं छेत्वा आदाय पक्कन्तो ‘सारन्ऽति मञ्ञमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं नानुभविस्सति। तथूपमाहं, ब्राह्मण, इमं पुग्गलं वदामि।
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena …pe… antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. 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. 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. 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. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo. 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. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
Next, take a gentleman who has gone forth from the lay life to homelessness … They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the person who mistakes softwood for heartwood, I say.
इध पन, ब्राह्मण, एकच्चो पुग्गलो सद्धा अगारस्मा अनगारियं पब्बजितो होति: ‘ओतिण्णोम्हि जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो, अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाऽति। सो एवं पब्बजितो समानो लाभसक्कारसिलोकं अभिनिब्बत्तेति। सो तेन लाभसक्कारसिलोकेन न अत्तमनो होति, न परिपुण्णसङ्कप्पो। सो तेन लाभसक्कारसिलोकेन न अत्तानुक्कंसेति, न परं वम्भेति। लाभसक्कारसिलोकेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो सीलसम्पदं आराधेति। सो ताय सीलसम्पदाय अत्तमनो होति, नो च खो परिपुण्णसङ्कप्पो। सो ताय सीलसम्पदाय न अत्तानुक्कंसेति, न परं वम्भेति। सीलसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो समाधिसम्पदं आराधेति। सो ताय समाधिसम्पदाय अत्तमनो होति, नो च खो परिपुण्णसङ्कप्पो। सो ताय समाधिसम्पदाय न अत्तानुक्कंसेति, न परं वम्भेति। समाधिसम्पदाय च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको। सो ञाणदस्सनं आराधेति। सो तेन ञाणदस्सनेन अत्तमनो होति, नो च खो परिपुण्णसङ्कप्पो। सो तेन ञाणदस्सनेन न अत्तानुक्कंसेति, न परं वम्भेति। ञाणदस्सनेन च ये अञ्ञे धम्मा उत्तरितरा च पणीततरा च तेसं धम्मानं सच्छिकिरियाय छन्दं जनेति, वायमति, अनोलीनवुत्तिको च होति असाथलिको।
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. 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. 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. 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. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
Next, take a gentleman who has gone forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re not happy with that, and haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. 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. They become accomplished in ethics. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. 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. They become accomplished in immersion. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. 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. They achieve knowledge and vision. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. 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.
कतमे च, ब्राह्मण, धम्मा ञाणदस्सनेन उत्तरितरा च पणीततरा च?
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?
And what are those things that are better and finer than knowledge and vision?
इध, ब्राह्मण, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु पीतिया च विरागा उपेक्खको च विहरति, सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
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. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, 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.’ This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, a bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च।
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
Furthermore, take a bhikkhu who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This too is something better and finer than knowledge and vision.
पुन चपरं, ब्राह्मण, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। अयम्पि खो, ब्राह्मण, धम्मो ञाणदस्सनेन उत्तरितरो च पणीततरो च। इमे खो, ब्राह्मण, धम्मा ञाणदस्सनेन उत्तरितरा च पणीततरा च।
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.
Furthermore, take a bhikkhu 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. This too is something better and finer than knowledge and vision. These are the things that are better and finer than knowledge and vision.
सेय्यथापि सो, ब्राह्मण, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो सारंयेव छेत्वा आदाय पक्कन्तो ‘सारन्ऽति जानमानो। यञ्चस्स सारेन सारकरणीयं तञ्चस्स अत्थं अनुभविस्सति। तथूपमाहं, ब्राह्मण, इमं पुग्गलं वदामि।
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
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 depart knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed. That’s what this person is like, I say.
इति खो, ब्राह्मण, नयिदं ब्रह्मचरियं लाभसक्कारसिलोकानिसंसं, न सीलसम्पदानिसंसं, न समाधिसम्पदानिसंसं, न ञाणदस्सनानिसंसं। या च खो अयं, ब्राह्मण, अकुप्पा चेतोविमुत्ति—एतदत्थमिदं, ब्राह्मण, ब्रह्मचरियं, एतं सारं एतं परियोसानन्”ति।
Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ. Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.
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. Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”
एवं वुत्ते, पिङ्गलकोच्छो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, the brahmin Piṅgalakoccha said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
चूळसारोपमसुत्तं निट्ठितं दसमं।
Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.
ओपम्मवग्गो निट्ठितो ततियो।
Opammavaggo niṭṭhito tatiyo.
तस्सुद्दानं
Tassuddānaṁ
मोळियफग्गुनरिट्ठञ्च नामो, अन्धवने कथिपुण्णं निवापो; रासिकणेरुमहागजनामो, सारूपमो पुन पिङ्गलकोच्छो।
Moḷiyaphaggunariṭṭhañca nāmo, Andhavane kathipuṇṇaṁ nivāpo; Rāsikaṇerumahāgajanāmo, Sārūpamo2 puna piṅgalakoccho.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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