4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN 29    🔝
 MN 29 – MN 29 Mahā-sāropama: Longer Simile of Heartwood
    MN 29.1 - (monk who ordains for right reasons becomes negligent)
    MN 29.2 - (person who takes branches instead of heartwood ↔ negligent monk)
    MN 29.3 - (monk develops ethics then becomes negligent)
    MN 29.4 - (person who takes shoots instead of heartwood ↔ 2nd negligent monk)
    MN 29.5 - (monk develops undistractible-lucidity then becomes negligent)
    MN 29.6 - (person who takes bark instead of heartwood ↔ 3rd negligent monk)
    MN 29.7 - (monk develops knowledge and vision then becomes negligent)
    MN 29.8 - (person who takes softwood instead of heartwood ↔ 4th negligent monk)
    MN 29.9 - (monk attains permanent liberation)
    MN 29.10 - (person wants heartwood, gets it ↔ 5th monk liberated)
    MN 29.11 - (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

detailed TOC

 MN 29 – MN 29 Mahā-sāropama: Longer Simile of Heartwood
    MN 29.1 - (monk who ordains for right reasons becomes negligent)
    MN 29.2 - (person who takes branches instead of heartwood ↔ negligent monk)
    MN 29.3 - (monk develops ethics then becomes negligent)
    MN 29.4 - (person who takes shoots instead of heartwood ↔ 2nd negligent monk)
    MN 29.5 - (monk develops undistractible-lucidity then becomes negligent)
    MN 29.6 - (person who takes bark instead of heartwood ↔ 3rd negligent monk)
    MN 29.7 - (monk develops knowledge and vision then becomes negligent)
    MN 29.8 - (person who takes softwood instead of heartwood ↔ 4th negligent monk)
    MN 29.9 - (monk attains permanent liberation)
    MN 29.10 - (person wants heartwood, gets it ↔ 5th monk liberated)
    MN 29.11 - (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

29 – MN 29 Mahā-sāropama: Longer Simile of Heartwood


(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​
 So I have heard.
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.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
 There the Buddha spoke to the monks about Devadatta:

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:
‘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.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
 Hopefully I can find an end to this entire mass of suffering.’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
 When they’ve gone forth they generate possessions, honor, and popularity.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
 They’re happy with that, and they’ve got all they wished for.
So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti:
 And they glorify themselves and put others down because of that:
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
 ‘I’m the one with possessions, honor, and popularity. These other monks are obscure and insignificant.’
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.

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.
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
 If a person with good eyesight saw him they’d say:
‘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.
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.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
 Whatever he needs to make from heartwood, he won’t succeed.’ …
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
tena ca vosānaṃ āpādi.
 and stopped short with that.

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 …
‘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.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
 They’re not happy with that, and haven’t got all they wished for.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
 They don’t glorify themselves and put others down on account of that.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati.
 Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity.
Appamatto samāno sīlasampadaṃ ārādheti.
 Being diligent, they become accomplished in ethics.
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
 They’re happy with that, and they’ve got all they wished for.
So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti:
 And they glorify themselves and put others down on account of that:
‘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.’
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.

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.
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
 If a person with good eyesight saw him they’d say:
‘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.
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.
yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
 Whatever he needs to make from heartwood, he won’t succeed.’ …
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
tena ca vosānaṃ āpādi.
 and stopped short with that.

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 …
‘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. …
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.
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
 They’re happy with that, and they’ve got all they wished for.
So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti:
 And they glorify themselves and put others down on account of that:
‘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.’
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.

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.
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.
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.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
 Whatever he needs to make from heartwood, he won’t succeed.’ …
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
tena ca vosānaṃ āpādi.
 and stopped short with that.

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 …
‘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. …
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.
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
 They’re happy with that, and they’ve got all they wished for.
So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti:
 And they glorify themselves and put others down on account of that:
‘ahamasmi jānaṃ passaṃ viharāmi.
 ‘I’m the one who meditates knowing and seeing.
Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti.
 These other monks meditate without knowing and seeing.’
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.

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.
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
 If a person with good eyesight saw him they’d say:
‘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.
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.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
 Whatever he needs to make from heartwood, he won’t succeed.’ …
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
tena ca vosānaṃ āpādi.
 and stopped short with that.

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:
‘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.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
 Hopefully I can find an end to this entire mass of suffering.’
So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti.
 When they’ve gone forth they generate possessions, honor, and popularity.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
 They’re not happy with that, and haven’t got all they wished for.
So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti.
 They don’t glorify themselves and put others down on account of that.
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.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
 They’re happy with that, but they haven’t got all they wished for.
So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti.
 They don’t glorify themselves and put others down on account of that.
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.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
 They’re happy with that, but they haven’t got all they wished for.
So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti.
 They don’t glorify themselves and put others down on account of that.
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.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
 They’re happy with that, but they haven’t got all they wished for.
So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti.
 They don’t glorify themselves and put others down on account of that.
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.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
 And it’s impossible for that monk to fall away from that permanent liberation.

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.
Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya:
 If a person with good eyesight saw him they’d say:
‘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.
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.
Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.
 Whatever he needs to make from heartwood, he will succeed.’ …
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.

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.
Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti—
 Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”
etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.
Idamavoca bhagavā.
 That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
 Satisfied, the monks were happy with what the Buddha said.


☸ Lucid 24.org 🐘🐾‍