MN 30  Cūḷasāropama sutta - The Shorter Discourse on the Simile of the Heartwood

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park.

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 approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. Sitting to one side, the brahmin Piṅgalakoccha said this to the Blessed One:

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti?

“Sir Gotama, there are those ascetics and brahmins who are leaders of communities, heads of groups, renowned, famous, founders of sects, and honored by the multitudes—namely Purāṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, and Nigaṇṭha Nātaputta—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— sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. Dhammaṁ te, brāhmaṇa, desessāmi, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Enough, brahmin, leave that aside. Whether they all had direct knowledge as they claim, or none of them had direct knowledge, or some of them had direct knowledge and some not. I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, brahmin. Listen to this and pay close attention, I will speak.”

“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

“Very well, sir,” the brahmin Piṅgalakoccha replied to the Blessed One. 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. 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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, passing over the bark, passing over the dry outer bark, he cuts off and takes the branches and leaves, departing with the thought, ‘This is the heartwood.’ Then a man with good sight, seeing him, might say: ‘Surely this good man did not know the heartwood, nor the sapwood, nor the bark, nor the dry outer bark, nor the branches and leaves. For although he was desiring heartwood, seeking heartwood, wandering in search of heartwood, he went right past the heartwood, past the sapwood, past the bark, past the dry outer bark, and having cut off and taken the branches and leaves, he departed, thinking, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will not be accomplished.’

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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, passing over the bark, he cuts off and takes the dry outer bark, departing with the thought, ‘This is the heartwood.’ Then a man with good sight, seeing him, might say: ‘Surely this good man did not know the heartwood, nor the sapwood, nor the bark, nor the dry outer bark, nor the branches and leaves. For although he was desiring heartwood, seeking heartwood, wandering in search of heartwood, he went right past the heartwood, past the sapwood, past the bark, and having cut off and taken the dry outer bark, he departed, thinking, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will not be accomplished.’

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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood and passing over the sapwood, he cuts off and takes the bark, departing with the thought, ‘This is the heartwood.’ Then a man with good sight, seeing him, might say: ‘Surely this good man did not know the heartwood, nor the sapwood, nor the bark, nor the dry outer bark, nor the branches and leaves. For although he was desiring heartwood, seeking heartwood, wandering in search of heartwood, he went right past the heartwood, past the sapwood, and having cut off and taken the bark, he departed, thinking, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will not be accomplished.’

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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, he cuts off and takes the sapwood, departing with the thought, ‘This is the heartwood.’ Then a man with good sight, seeing him, might say: ‘Surely this good man did not know the heartwood, nor the sapwood, nor the bark, nor the dry outer bark, nor the branches and leaves. For although he was desiring heartwood, seeking heartwood, wandering in search of heartwood, he went right past the heartwood, and having cut off and taken the sapwood, he departed, thinking, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will not be accomplished.’

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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. He cuts off and takes the heartwood itself, knowing, ‘This is the heartwood.’ Then a man with good sight, seeing him, might say: ‘This good man knew the heartwood, knew the sapwood, knew the bark, knew the dry outer bark, knew the branches and leaves. For he, desiring heartwood, seeking heartwood, wandering in search of heartwood, having cut off and taken the heartwood itself, he departed, knowing, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will be accomplished.’

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, brahmin, here a certain person goes forth out of faith from the household life into homelessness with the thought: ‘I am |immersed in::afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair; I am immersed in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|.’ When he has gone forth thus, he acquires |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|. |Delighted::pleased [attamana]| with those acquisitions, respect, and popularity, his intention is fulfilled. He exalts himself on account of them and disparages others thus: ‘I am one with acquisitions, respect, and popularity; these other bhikkhus are unknown and insignificant.’ And whatever other states are higher and more sublime than acquisitions, respect, and popularity, he does not generate desire or make an effort to realize them, and he becomes sluggish and |careless::loose, lethargic, lax [sāthalika]|. Suppose, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, passing over the bark, passing over the dry outer bark, and having cut off and taken the branches and leaves, he departed, thinking, ‘This is the heartwood.’ Whatever he had to make with heartwood, his aim will not be accomplished. I say this person is like that.

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.

Here, brahmin, a certain person goes forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor does he disparage others. And whatever other states are higher and more sublime than acquisitions, respect, and popularity, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the |accomplishment of ethical conduct::attainment of virtue [sīlasampadā]|. Delighted with that accomplishment of ethical conduct, his intention is fulfilled. He exalts himself on account of it and disparages others thus: ‘I am |virtuous::ethical, moral [sīlavant]| and of good character; these other bhikkhus are |unprincipled::without regard for ethical conduct [dussīla]| and of bad character.’ And whatever other states are higher and more sublime than the accomplishment of ethical conduct, he does not generate desire or make an effort to realize them, and he becomes sluggish and careless. Suppose, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, passing over the bark, and having cut off and taken the dry outer bark, he departed, thinking, ‘This is the heartwood.’ Whatever he had to make with heartwood, his aim will not be accomplished. I say this person is like that.

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.

Here, brahmin, a certain person goes forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor does he disparage others. And whatever other states are higher and more sublime than acquisitions, respect, and popularity, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of ethical conduct. He is delighted with that accomplishment of ethical conduct, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than the accomplishment of ethical conduct, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. Delighted with that accomplishment of collectedness, his intention is fulfilled. He exalts himself on account of it and disparages others thus: ‘I am |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]|; these other bhikkhus are |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|.’ And whatever other states are higher and more sublime than the accomplishment of collectedness, he does not generate desire or make an effort to realize them, and he becomes sluggish and careless. Suppose, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, and having cut off and taken the bark, he departed, thinking, ‘This is the heartwood.’ Whatever he had to make with heartwood, his aim will not be accomplished. I say this person is like that.

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.

Here, brahmin, a certain person goes forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor does he disparage others. And whatever other states are higher and more sublime than acquisitions, respect, and popularity, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of ethical conduct. He is delighted with that accomplishment of ethical conduct, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than the accomplishment of ethical conduct, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of collectedness. He is delighted with that accomplishment of collectedness, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than the accomplishment of collectedness, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in |knowledge and vision::understanding and insight [ñāṇadassana]|. Delighted with that knowledge and vision, his intention is fulfilled. He exalts himself on account of it and disparages others thus: ‘I dwell knowing and seeing; these other bhikkhus dwell without knowing, without seeing.’ And whatever other states are higher and more sublime than knowledge and vision, he does not generate desire or make an effort to realize them, and he becomes sluggish and careless. Suppose, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. But bypassing the heartwood, and having cut off and taken the sapwood, he departed, thinking, ‘This is the heartwood.’ Whatever he had to make with heartwood, his aim will not be accomplished. I say this person is like that.

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.

Here, brahmin, a certain person goes forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor does he disparage others. And whatever other states are higher and more sublime than acquisitions, respect, and popularity, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of ethical conduct. He is delighted with that accomplishment of ethical conduct, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than the accomplishment of ethical conduct, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in the accomplishment of collectedness. He is delighted with that accomplishment of collectedness, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than the accomplishment of collectedness, he generates desire and makes an effort to realize them, and he does not become sluggish or careless. He succeeds in knowledge and vision. He is delighted with that knowledge and vision, but his intention is not fulfilled. He does not exalt himself on account of it, nor does he disparage others. And whatever other states are higher and more sublime than knowledge and vision, he generates desire and makes an effort to realize them, and he does not become sluggish or careless.

Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?

And what, brahmin, are the states higher and more sublime than knowledge and vision?

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.

Here, brahmin, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This state, brahmin, is higher and more sublime than knowledge and vision.

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, brahmin, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This state too, brahmin, is higher and more sublime than knowledge and vision.

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, brahmin, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, mindful and clearly aware, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This state too, brahmin, is higher and more sublime than knowledge and vision.

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, brahmin, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This state too, brahmin, is higher and more sublime than knowledge and vision.

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, brahmin, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, the bhikkhu enters upon and abides in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, aware that ‘space is boundless.’ This state too, brahmin, is higher and more sublime than knowledge and vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

Furthermore, brahmin, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. This state too, brahmin, is higher and more sublime than knowledge and vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

Furthermore, brahmin, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the |base of nothingness::cosmological counterpart of the field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. This state too, brahmin, is higher and more sublime than knowledge and vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

Furthermore, brahmin, with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|. This state too, brahmin, is higher and more sublime than knowledge and vision.

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, brahmin, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters upon and abides in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|. And seeing with wisdom, his |mental defilements::mental outflows, discharges, taints [āsava]| are completely exhausted. This state too, brahmin, is higher and more sublime than knowledge and vision. These, brahmin, are the states that are higher and more sublime than knowledge and vision.

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, brahmin, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree standing possessed of heartwood. And having cut off and taken the heartwood itself, he departed, knowing, ‘This is the heartwood.’ Whatever he had to make with heartwood, his aim will be accomplished. I say this person is like that.

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.

So this |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, brahmin, is not for the sake of acquisitions, respect, and popularity, nor for the sake of accomplishment of ethical conduct, nor for the sake of accomplishment of collectedness, nor for the sake of knowledge and vision. Rather, brahmin, it is this |unshakeable::unassailable, indisputable [akuppa]| |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| that is the purpose of the spiritual life, its heartwood, and its end.”

Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When this was said, the brahmin Piṅgalakoccha said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”