sutta » mn » Majjhima Nikāya 29

Mahāsāropamasutta

The Longer Simile of the Heartwood

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ 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 devadattaṁ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the mendicants about Devadatta:

“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
“Mendicants, take the case of a gentleman 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 evaṁ pabbajito samāno lābhasakkārasilokaṁ 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 attānukkaṁseti paraṁ 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 mendicants are obscure and insignificant.’

So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence on account of those possessions, honor, and popularity. And being negligent they live in suffering.

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ 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.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with clear eyes saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

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.
That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …

Evameva kho, bhikkhave, idhekacco kulaputto 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.

So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.

Ayaṁ vuccati, bhikkhave, bhikkhu sākhāpalāsaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the branches and leaves of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman 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 evaṁ pabbajito samāno lābhasakkārasilokaṁ 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 attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.
Nor do they become indulgent and fall into negligence on account of those possessions, honor, and popularity.

Appamatto samāno sīlasampadaṁ ārādheti.
Being diligent, they achieve accomplishment in ethics.

So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

So tāya sīlasampadāya attānukkaṁseti, paraṁ 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 mendicants are unethical, of bad character.’

So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding their accomplishment in ethics. And being negligent they live in suffering.

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ 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.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with clear eyes saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

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;
That’s why he passed them over, cut off the shoots, and departed imagining they were heartwood.

yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …

Evameva kho, bhikkhave, idhekacco kulaputto 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.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.

Appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.

So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:

‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.

So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.

Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the shoots of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman 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 evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity. …

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati.

Appamatto samāno samādhisampadaṁ ārādheti.
Being diligent, they achieve immersion.

So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

So tāya samādhisampadāya attānukkaṁseti, paraṁ 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 immersion and unified mind. These other mendicants lack immersion, they have straying minds.’

So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding that accomplishment in immersion. And being negligent they live in suffering.

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ 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.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
If a person with clear eyes saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ 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 sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …

Evameva kho, bhikkhave, idhekacco kulaputto 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.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.

So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.

So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:

‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.

So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.

Ayaṁ vuccati, bhikkhave, bhikkhu tacaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the bark of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman 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 evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity. …

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.

Appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati appamatto samāno ñāṇadassanaṁ 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 attānukkaṁseti, paraṁ vambheti:
And they glorify themselves and put others down on account of that,

‘ahamasmi jānaṁ passaṁ viharāmi.
‘I’m the one who meditates knowing and seeing.

Ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
These other mendicants meditate without knowing and seeing.’

So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering.

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ 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.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with clear eyes saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ na aññāsi phegguṁ na aññāsi tacaṁ na aññāsi papaṭikaṁ na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ 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 sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …

Evameva kho, bhikkhave, idhekacco kulaputto 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.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno 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.

So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.

Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the softwood of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.

Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman 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 evaṁ pabbajito samāno lābhasakkārasilokaṁ 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 attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
Nor do they become indulgent and fall into negligence on account of those possessions, honor, and popularity. Being diligent, they achieve accomplishment 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 attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve immersion.

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 attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that accomplishment in immersion. 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 attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve irreversible freedom.

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
And it’s impossible for that mendicant to fall away from that irreversible freedom.

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ 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.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with clear eyes saw him they’d say,

‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ.
‘This gentleman knows what heartwood, softwood, bark, shoots, and branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ 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 sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.
Whatever he needs to make from heartwood, he will succeed.’ …

Evameva kho, bhikkhave, idhekacco kulaputto 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.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.

So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.

So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.

So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
It’s impossible for that mendicant to fall away from that irreversible freedom.

Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
And so, mendicants, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision.

Yā ca kho ayaṁ, bhikkhave, akuppā cetovimutti—
Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”

etadatthamidaṁ, bhikkhave, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Mahāsāropamasuttaṁ niṭṭhitaṁ navamaṁ.