MN 30 Cūḷa-sāropama: Shorter Simile of Heartwood

30.1 - (person in need of heartwood takes branches and leaves)
30.2 - (person in need of heartwood cuts off shoots)
30.3 - (person in need of heartwood takes bark)
30.4 - (person in need of heartwood takes softwood)
30.5 - (person in need of heartwood find it, knows it, gets it)
30.6 - (monk ordains, becomes negligent ↔ takes branches and leaves)
30.7 - (monk develops ethics, becomes negligent ↔ takes shoots instead of heartwood)
30.8 - (monk develops samādhi, becomes negligent ↔ takes bark instead of heartwood)
30.9 - (monk develops knowledge and vision, becomes negligent ↔ takes softwood instead of heartwood)
30.10 - (monk assiduously develops things better than knowledge and vision)
30.11 - (four jhānas are better than knowledge and vision)
30.15 - (four formless attainments are better than knowledge and vision)
30.19 - (cessation of perception and feeling + arahantship is better than knowledge and vision)
30.20 - (unclear if heartwood only refers to the one who is arahant or any of the lower 8 samādhi attainments and not arahant)

	(derived from B. Sujato 2018/12)	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树林给孤独园。
Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged greetings with him.	那时，婆罗门平伽洛迦柯拉去见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐到一边，对佛陀说：
“yeme, bho gotama, samaṇabrāhmaṇā saṃghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa,	“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, regarded as holy by many people.	“乔达摩大师，有一些沙门婆罗门，他们领导着一个团体和一个社区，并教导一个社区。他们是知名且著名的宗教创始人，受到许多人的尊敬。
seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,	Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.	具体来说：富兰那·迦叶，末迦利·瞿舍罗，尼干子，散惹耶·毗罗胝子，迦拘陀·迦旃延，和阿耆多·翅舍钦婆罗。
sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū”ti?	According to their own claims, did all of them have direct knowledge, or none of them, or only some?”	根据他们自己的说法，他们所有人都有直接的知识吗？或者他们都没有？或者只有一部分？”
“Alaṃ, brāhmaṇa, tiṭṭhatetaṃ—	“Enough, brahmin, let this be:	“够了，婆罗门，就这样吧：
sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti.	‘According to their own claims, did all of them have direct knowledge, or none of them, or only some?’	‘根据他们自己的说法，他们所有人都有直接的知识吗？或者他们都没有？或者只有一部分？’
Dhammaṃ te, brāhmaṇa, desessāmi,	I will teach you the Dhamma.	我将教导你佛法。
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔细听，注意听，我将要说。”
“Evaṃ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi.	“Yes sir,” Piṅgalakoccha replied.	“是的，先生，”平伽洛迦柯拉回答道。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

30.1 – (person in need of heartwood takes branches and leaves)

“Seyyathāpi, brāhmaṇa, 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.	“假设有个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。但是，他越过了心材、软材、树皮和嫩枝，砍下枝叶，以为它们是心材而离开了。
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心材、软材、树皮、嫩枝，或枝叶。
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.	这就是他越过它们，砍下枝叶，以为它们是心材而离开的原因。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.	Whatever he needs to make from heartwood, he won’t succeed.’	他需要用心材制作的任何东西，都不会成功。’

30.2 – (person in need of heartwood cuts off shoots)

Seyyathāpi vā pana, brāhmaṇa, 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 another person in need of heartwood … he’d cut off the shoots and depart imagining they were heartwood …	假设另一个人需要心材……他砍下嫩枝，以为它们是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
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.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

30.3 – (person in need of heartwood takes bark)

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was another person in need of heartwood … he’d cut off the bark and depart imagining it was heartwood …	假设另一个人需要心材……他砍下树皮，以为它是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto “sāran”ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

30.4 – (person in need of heartwood takes softwood)

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.	Suppose there was another person in need of heartwood … he’d cut out the softwood and depart imagining it was heartwood …	假设另一个人需要心材……他砍下软材，以为它是心材而离开了……
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ.
Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto “sāran”ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

30.5 – (person in need of heartwood find it, knows it, gets it)

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.	Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.	假设另一个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。他只砍下心材，并且知道它是心材而离开了。
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, or branches and leaves are.	‘这位先生知道什么是心材、软材、树皮、嫩枝，或枝叶。
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.	这就是他只砍下心材，并且知道它是心材而离开的原因。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.	Whatever he needs to make from heartwood, he will succeed.’	他需要用心材制作的任何东西，都会成功。’

30.6 – (monk ordains, becomes negligent ↔ takes branches and leaves)

Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	In the same way, take a certain person who goes forth from the lay life to homelessness, thinking:	同样地，有某人出家，舍弃世俗生活，走向无家可归，心里想着：
‘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.	‘我被生死、老病死、忧愁、悲伤、痛苦、不悦、苦恼所困扰。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.’	希望我能找到整个苦难的终结。’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	他们出家后，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.	他们对此感到高兴，并得到了他们所渴望的一切。
So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti:	And they glorify themselves and put others down on account of that:	他们因此而赞美自己，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。这些其他比丘默默无闻，微不足道。’
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	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. …	他们因财物、名誉和声望而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes branches and leaves for heartwood, I say.	我说，他们就像把枝叶误认为心材的人。

30.7 – (monk develops ethics, becomes negligent ↔ takes shoots instead of heartwood)

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘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.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因戒律上的成就而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes shoots for heartwood, I say.	我说，他们就像把嫩枝误认为心材的人。

30.8 – (monk develops samādhi, becomes negligent ↔ takes bark instead of heartwood)

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘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.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their accomplishment in undistractible-lucidity, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因不散乱的明晰的成就而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes bark for heartwood, I say.	我说，他们就像把树皮误认为心材的人。

30.9 – (monk develops knowledge and vision, becomes negligent ↔ takes softwood instead of heartwood)

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness …	其次，有善男子出家，舍弃世俗生活，走向无家可归……
‘otiṇṇomhi jātiyā jarāya maraṇena … pe …
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.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So sīlasampadaṃ ārādheti.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So samādhisampadaṃ ārādheti.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
So 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.
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.	They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. …	他们因知识和见识而变得懒惰松懈，没有产生热情或努力去实现那些更好、更精微的事物……
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati.
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	They’re like the person who mistakes softwood for heartwood, I say.	我说，他们就像把软材误认为心材的人。

30.10 – (monk assiduously develops things better than knowledge and vision)

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti:	Next, take a person of good family who has gone forth from the lay life to homelessness, thinking:	其次，有善男子出家，舍弃世俗生活，走向无家可归，心里想着：
‘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.	‘我被生死、老病死、忧愁、悲伤、痛苦、不悦、苦恼所困扰。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.’	希望我能找到整个苦难的终结。’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.	When they’ve gone forth they generate possessions, honor, and popularity.	他们出家后，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.	他们对此并不满意，也没有得到他们所渴望的一切。
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer.	他们不因财物、名誉和声望而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So sīlasampadaṃ ārādheti.	They become accomplished in ethics.	他们戒律严谨。
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，但并没有得到他们所渴望的一切。
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer.	他们不因戒律上的成就而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So samādhisampadaṃ ārādheti.	They become accomplished in undistractible-lucidity.	他们成就了不散乱的明晰。
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，但并没有得到他们所渴望的一切。
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their accomplishment in undistractible-lucidity, but generate enthusiasm and try to realize those things that are better and finer.	他们不因不散乱的明晰的成就而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。
So ñāṇadassanaṃ ārādheti.	They achieve knowledge and vision.	他们获得了知识和见识。
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，但并没有得到他们所渴望的一切。
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.	They don’t glorify themselves and put others down on account of that.	他们不因此而赞美自己，贬低他人。
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.	They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer.	他们不因知识和见识而变得懒惰松懈，而是产生热情并努力去实现那些更好、更精微的事物。

❧

30.11 – (four jhānas are better than knowledge and vision)

Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?	And what are those things that are better and finer than knowledge and vision?	那么，比知识和见识更好、更精微的事物是什么呢？
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	比丘完全远离欲乐，远离不善法，进入并安住于初禅，其中有离欲而生的喜和乐，以及寻和伺。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	此外，随着寻和伺的止息，比丘进入并安住于第二禅，其中有因不散乱的明晰而生的喜和乐，内心清净自信，心一境性，没有寻和伺。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	此外，随着喜的消退，比丘进入并安住于第三禅，他们在那里以舍心禅修，正念正知，亲身感受身体的乐，圣者称之为‘舍心、正念，安住于乐’。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	此外，舍弃乐和苦，并终止先前的喜悦和悲伤，比丘进入并安住于第四禅，无乐无苦，只有纯净的舍心和正念。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

30.15 – (four formless attainments are better than knowledge and vision)

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, 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.	此外，比丘完全超越色想，随着冲击想的止息，不专注于多样性想，觉知“空间是无限的”，进入并安住于虚空无边处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.	此外，比丘完全超越虚空无边处，觉知“识是无限的”，进入并安住于识无边处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.	此外，比丘完全超越识无边处，觉知“一无所有”，进入并安住于无所有处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.	此外，比丘完全超越无所有处，进入并安住于非想非非想处。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。

30.19 – (cessation of perception and feeling + arahantship is better than knowledge and vision)

Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk 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.	此外，比丘完全超越非想非非想处，进入并安住于想受灭。并且，通过智慧的观察，他们的烦恼得以终结。
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.	This too is something better and finer than knowledge and vision.	这比知识和见识更好、更精微。
Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.	These are the things that are better and finer than knowledge and vision.	这些就是比知识和见识更好、更精微的事物。

30.20 – (unclear if heartwood only refers to the one who is arahant or any of the lower 8 samādhi attainments and not arahant)

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno.	Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.	假设有个人需要心材。他在寻找心材时，遇到了一棵有心材的大树。他只砍下心材，并且知道它是心材而离开了。
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati.	Whatever he needs to make from heartwood, he will succeed.	他需要用心材制作的任何东西，都会成功。
Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.	That’s what this person is like, I say.	我说，这个人就是这样。

Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ.	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 undistractible-lucidity, or for knowledge and vision.	所以，婆罗门，梵行不是为了财物、名誉和声望，也不是为了戒律上的成就，也不是为了不散乱的明晰上的成就，也不是为了知识和见识而修的。
Yā ca kho ayaṃ, brāhmaṇa, 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可动摇的心解脱。
etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Piṅgalakoccha said to the Buddha:	他说完后，婆罗门平伽洛迦柯拉对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …	“太好了，乔达摩大师！太好了！……

upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

从今天起，愿乔达摩大师记住我，一个终身皈依的在家信徒。”

end of section [30 - MN 30 Cūḷa-sāropama: Shorter Simile of Heartwood]❧

§ – Mahā-yamaka (great-pairs) Vagga

MN‍-q ³¹ – MN 31 Cūḷa-gosiṅga: Shorter Discourse at Gosiṅga
MN‍-q ³² – MN 32 Mahā-gosiṅga: Longer Discourse at Gosiṅga
MN‍-q ³³ – MN 33 Mahā-gopālaka: Longer Discourse on the Cowherd
MN‍-q ³⁴ – MN 34 Cūḷa-gopālaka: Shorter Discourse on the Cowherd
MN‍-q ³⁵ – MN 35 Cūḷa-saccaka: Shorter Discourse With Saccaka
MN‍-q ³⁶ – MN 36 Mahā-saccaka: Longer Discourse With Saccaka
MN‍-q ³⁷ – MN 37 Cūḷa-taṇhā-saṅkhaya: Shorter Discourse on Ending of Craving
MN‍-q ³⁸ – MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving
MN‍-q ³⁹ – MN 39 Mahā-assapura: Longer Discourse at Assapura
MN‍-q ⁴⁰ – MN 40 Cūḷa-assapura: Shorter Discourse at Assapura