MN 29 Mahā-sāropama: Longer Simile of Heartwood

29.1 - (monk who ordains for right reasons becomes negligent)
29.2 - (person who takes branches instead of heartwood ↔ negligent monk)
29.3 - (monk develops ethics then becomes negligent)
29.4 - (person who takes shoots instead of heartwood ↔ 2nd negligent monk)
29.5 - (monk develops undistractible-lucidity then becomes negligent)
29.6 - (person who takes bark instead of heartwood ↔ 3rd negligent monk)
29.7 - (monk develops knowledge and vision then becomes negligent)
29.8 - (person who takes softwood instead of heartwood ↔ 4th negligent monk)
29.9 - (monk attains permanent liberation)
29.10 - (person wants heartwood, gets it ↔ 5th monk liberated)
29.11 - (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

	(derived from B. Sujato 2018/12)	(源自B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.	我曾听闻。
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.	有一次，佛陀住在王舍城附近的耆阇崛山，当时提婆达多离开后不久。
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:	There the Buddha spoke to the monks about Devadatta:	佛陀在那里对比丘们谈论提婆达多：

29.1 – (monk who ordains for right reasons becomes negligent)

“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	“monks, take the case of a person of a good family who has gone forth from the lay life to homelessness, thinking:	“比丘们，举个例子，一位善家子弟，为了寻求出离生死轮回而出家，他心想：
‘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.	“我被生、老、死，被忧、悲、苦、恼、绝望所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到这整个苦蕴的止息。”
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他获得了财物、名誉和声望。
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他对此感到高兴，也得到了他所希望的一切。
So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti:	And they glorify themselves and put others down because of that:	他因此而自夸并贬低他人：
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.	‘I’m the one with possessions, honor, and popularity. These other monks are obscure and insignificant.’	“我是拥有财物、名誉和声望的人。其他比丘默默无闻，微不足道。”
So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding those possessions, honor, and popularity. And being negligent they live in suffering.	于是他沉溺于此，并对这些财物、名誉和声望疏忽大意。由于疏忽大意，他生活在痛苦之中。

29.2 – (person who takes branches instead of heartwood ↔ negligent monk)

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ 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 depart imagining they were heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心、次心材、树皮和嫩芽，砍下树枝和树叶，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.	所以他越过了它们，砍下树枝和树叶，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the branches and leaves of the spiritual life	这被称为一个比丘抓住了梵行的枝叶
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

29.3 – (monk develops ethics then becomes negligent)

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他们获得了财物、名誉和声望。
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.	They’re not happy with that, and haven’t got all they wished for.	他们对此并不高兴，也未能得到他们所希望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.	Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity.	他们也不因此而沉溺于这些财物、名誉和声望，疏忽大意。
Appamatto samāno sīlasampadaṃ ārādheti.	Being diligent, they become accomplished in ethics.	精进不懈，他们达到了戒律的成就。
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.	‘I’m the one who is ethical, of good character. These other monks are unethical, of bad character.’	“我是持戒、品行良好的人。其他比丘不持戒、品行恶劣。”
So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding their accomplishment in ethics. And being negligent they live in suffering.	于是他们沉溺于此，并对他们在戒律上的成就疏忽大意。由于疏忽大意，他们生活在痛苦之中。

29.4 – (person who takes shoots instead of heartwood ↔ 2nd negligent monk)

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ 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, and bark, he’d cut off the shoots and depart imagining they were heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心、次心材和树皮，砍下嫩芽，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto “sāran”ti maññamāno;	That’s why he passed them over, cut off the shoots, and departed imagining they were heartwood.	所以他越过了它们，砍下嫩芽，以为那就是树心而离开了。
yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the shoots of the spiritual life	这被称为一个比丘抓住了梵行的嫩芽
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

29.5 – (monk develops undistractible-lucidity then becomes negligent)

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity. …	出家后，他们获得了财物、名誉和声望。…
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno samādhisampadaṃ ārādheti.	Being diligent, they achieve undistractible-lucidity.	精进不懈，他们获得了不散乱的明晰。
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.	‘I’m the one with undistractible-lucidity and unified mind. These other monks lack undistractible-lucidity, they have straying minds.’	“我是拥有不散乱的明晰和统一心的人。其他比丘缺乏不散乱的明晰，他们心意散乱。”
So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding that accomplishment in undistractible-lucidity And being negligent they live in suffering.	于是他们沉溺于此，并对他们在不散乱的明晰上的成就疏忽大意。由于疏忽大意，他们生活在痛苦之中。

29.6 – (person who takes bark instead of heartwood ↔ 3rd negligent monk)

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ 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 and softwood, he’d cut off the bark and depart imagining it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心和次心材，砍下树皮，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.	If a person with good eyesight saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	如果一个视力好的人看到他，他们会说：“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut off the bark, and departed imagining it was heartwood.	所以他越过了它们，砍下树皮，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the bark of the spiritual life	这被称为一个比丘抓住了梵行的树皮
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

29.7 – (monk develops knowledge and vision then becomes negligent)

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	接下来，一位善家子弟出家为无家者……
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity. …	出家后，他们获得了财物、名誉和声望。…
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.
Appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti.	Being diligent, they achieve knowledge and vision.	精进不懈，他们获得了知见。
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.	They’re happy with that, and they’ve got all they wished for.	他们对此感到高兴，也得到了他们所希望的一切。
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而自夸并贬低他人：
‘ahamasmi jānaṃ passaṃ viharāmi.	‘I’m the one who meditates knowing and seeing.	“我是以知见禅修的人。
Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.	These other monks meditate without knowing and seeing.’	其他比丘不以知见禅修。”
So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.	And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering.	于是他们沉溺于此，并对他们的知见疏忽大意。由于疏忽大意，他们生活在痛苦之中。

29.8 – (person who takes softwood instead of heartwood ↔ 4th negligent monk)

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ 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, he’d cut out the softwood and depart imagining it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。但他越过树心，砍下次心材，以为那就是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ.	‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.	“这位先生不知道什么是树心、次心材、树皮、嫩芽，或者树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto “sāran”ti maññamāno.	That’s why he passed them over, cut out the softwood, and departed imagining it was heartwood.	所以他越过了它们，砍下次心材，以为那就是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’ …	无论他需要用树心做什么，他都不会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:
‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.
So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa;	This is called a monk who has grabbed the softwood of the spiritual life	这被称为一个比丘抓住了梵行的次心材
tena ca vosānaṃ āpādi.	and stopped short with that.	并止步于此。

29.9 – (monk attains permanent liberation)

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness, thinking:	接下来，一位善家子弟出家为无家者，他心想：
‘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.	“我被生、老、死，被忧、悲、苦、恼、绝望所困扰。我被苦所困，深陷于苦。
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’	希望我能找到这整个苦蕴的止息。”
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	出家后，他获得了财物、名誉和声望。
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.	They’re not happy with that, and haven’t got all they wished for.	他对此并不高兴，也未能得到他所希望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity. Being diligent, they become accomplished in ethics.	他们也不因此而沉溺于这些财物、名誉和声望，疏忽大意。精进不懈，他们达到了戒律的成就。
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve undistractible-lucidity.	他们也不因此而沉溺于他们在戒律上的成就，疏忽大意。精进不懈，他们获得了不散乱的明晰。
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that accomplishment in undistractible-lucidity. Being diligent, they achieve knowledge and vision.	他们也不因此而沉溺于他们在不散乱的明晰上的成就，疏忽大意。精进不懈，他们获得了知见。
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.	They’re happy with that, but they haven’t got all they wished for.	他们对此感到高兴，但他们未能得到他所希望的一切。
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而自夸并贬低他人。
So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti.	Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve permanent liberation.	他们也不因此而沉溺于他们的知见，疏忽大意。精进不懈，他们获得了永久解脱。
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.	And it’s impossible for that monk to fall away from that permanent liberation.	那位比丘不可能从那种永久解脱中退失。

❧

29.10 – (person wants heartwood, gets it ↔ 5th monk liberated)

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘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 depart knowing it was heartwood.	假设有一个人需要树心。他在寻找树心时，遇到一棵有树心的大树。他只砍下树心，并知道那是树心而离开了。
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:	If a person with good eyesight saw him they’d say:	如果一个视力好的人看到他，他们会说：
‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ.	‘This gentleman knows what heartwood, softwood, bark, shoots, and branches and leaves are.	“这位先生知道什么是树心、次心材、树皮、嫩芽，以及树枝和树叶。
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.	That’s why he cut out just the heartwood and departed knowing it was heartwood.	所以他只砍下树心，并知道那是树心而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.	Whatever he needs to make from heartwood, he will succeed.’ …	无论他需要用树心做什么，他都会成功。”…

Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.
So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.	It’s impossible for that monk to fall away from that permanent liberation.	那位比丘不可能从那种永久解脱中退失。

29.11 – (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ.	And so, monks, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in undistractible-lucidity, or for knowledge and vision.	所以，比丘们，这种梵行不是为了财物、名誉和声望而修，也不是为了戒律的成就，也不是为了不散乱的明晰的成就，也不是为了知见。
Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti—	Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”	相反，梵行的目标、核心和最终目的是不动摇的心解脱。”
etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Idamavoca bhagavā.	That is what the Buddha said.	佛陀就是这样说的。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	比丘们心满意足，对佛陀所说的话感到高兴。