Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Piṅgalakoccha the brahman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:As he was sitting there, he said to the Blessed One,

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa,“Master Gotama, these contemplatives & brahmans, each with his group, each with his community, each the teacher of his group, an honored leader, well-regarded by people at large— seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
sañcayo → sañjayo (bj, sya-all, pts1ed, mr)i.e., Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, & the Nigaṇṭha Nāṭaputta: sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti?Do they all have direct knowledge as they themselves claim, or do they all not have direct knowledge, or do some of them have direct knowledge and some of them not?”

“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—“Enough, brahman. Put this question aside. sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. Dhammaṁ te, brāhmaṇa, desessāmi,I will teach you the Dhamma. taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.Listen and pay close attention. I will speak.”

“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi.“Yes, sir,” Piṅgalakoccha the brahman responded to the Blessed One. Bhagavā etadavoca:The Blessed One said,

“Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.“Brahman, it’s as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark, passing over the outer bark—cutting away the twigs & leaves, were to go off carrying them, thinking, ‘heartwood.’ Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyesight, seeing him, would say, ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.‘Ah, how this good man didn’t know heartwood, didn’t know sapwood, didn’t know inner bark, didn’t know outer bark, didn’t know twigs & leaves! 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, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark, passing over the outer bark—cutting away the twigs & leaves, went off carrying them, thinking, “heartwood.” Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.Whatever heartwood-business he had with heartwood, his purpose won’t be served.’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.“Or, brahman, it’s as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark—cutting away the outer bark, were to go off carrying it, thinking, ‘heartwood.’ Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyesight, seeing him, would say, ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.‘Ah, how this good man didn’t know heartwood, didn’t know sapwood, didn’t know inner bark, didn’t know outer bark, didn’t know twigs & leaves! 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, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark—cutting away the outer bark, went off carrying it, thinking, “heartwood.” Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.Whatever heartwood-business he had with heartwood, his purpose won’t be served.’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.“Or, brahman, it’s as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood—cutting away the inner bark, were to go off carrying it, thinking, ‘heartwood.’ Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyesight, seeing him, would say, ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.‘Ah, how this good man didn’t know heartwood, didn’t know sapwood, didn’t know inner bark, didn’t know outer bark, didn’t know twigs & leaves! 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, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood—cutting away the inner bark, went off carrying it, thinking, “heartwood.” Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.Whatever heartwood-business he had with heartwood, his purpose won’t be served.’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.“Or, brahman, it’s as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood—cutting away the sapwood, were to go off carrying it, thinking, ‘heartwood.’ Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyesight, seeing him, would say, ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.‘Ah, how this good man didn’t know heartwood, didn’t know sapwood, didn’t know inner bark, didn’t know outer bark, didn’t know twigs & leaves! 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, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood—cutting away the sapwood, went off carrying it, thinking, “heartwood.” Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.Whatever heartwood-business he had with heartwood, his purpose won’t be served.’

Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.“Or, brahman, it’s as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood, cutting away just the heartwood of a great standing tree possessed of heartwood, were to go off carrying it, knowing, ‘heartwood.’ Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:A man with good eyesight, seeing him, would say, ‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ.‘Ah, how this good man did know heartwood, did know sapwood, did know inner bark, did know outer bark, did know twigs & leaves! Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.That’s why he, in need of heartwood, seeking heartwood, wandering in search of heartwood, cutting away just the heartwood of a great standing tree possessed of heartwood, went off carrying it, knowing, “heartwood.” Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.Whatever heartwood-business he had with heartwood, his purpose will be served.’

Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:“In the same way, brahman, there is the case where a certain son of good family, out of conviction, goes forth from the home life into homelessness, (thinking,) ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,‘I am beset by birth, by aging-&-death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.Perhaps the end of this entire mass of stress might be discerned!’ So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.Having thus gone forth, he encounters gain, offerings, & fame. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.He is gratified with that gain, offerings, & fame, his resolve fulfilled. So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti:Because of that gain, offerings, & fame he exalts himself and disparages others: ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.‘I am a person with gain, offerings, & fame, but these other monks are unknown & of little influence.’ Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.He doesn’t generate desire or exert himself for the realization of those qualities that are higher & more sublime than gain, offerings, & fame. He is drooping & lax. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.“Just like the man who, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark, passing over the outer bark—cutting away the twigs & leaves, went off carrying them, thinking, ‘heartwood’: Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.Whatever heartwood-business he had with heartwood, his purpose won’t be served. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.This individual, I tell you, is similar to that.

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:“And further, there is the case where an individual, out of conviction, goes forth from the home life into homelessness, (thinking,) ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,‘… appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.Perhaps the end of this entire mass of stress might be discerned!’ So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.Having thus gone forth, he encounters gain, offerings, & fame. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.He is not gratified with that gain, offerings, & fame, his resolve not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than gain, offerings, & fame. He is not drooping or lax. So sīlasampadaṁ ārādheti.He achieves consummation in virtue. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.He is gratified with that consummation in virtue, his resolve fulfilled. So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:Because of that consummation in virtue he exalts himself and disparages others: ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.‘I am a person of virtue, with fine qualities, but these other monks are unvirtuous, with evil qualities.’ Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.He doesn’t generate desire or exert himself for the realization of those qualities that are higher & more sublime than consummation in virtue. He is drooping & lax. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.“Just like the man who, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood, passing over the inner bark—cutting away the outer bark, went off carrying it, thinking, ‘heartwood’: Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati.Whatever heartwood-business he had with heartwood, his purpose won’t be served. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.This individual, I tell you, is similar to that.

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:“And further, there is the case where an individual, out of conviction, goes forth from the home life into homelessness, (thinking,) ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,‘… appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.Perhaps the end of this entire mass of stress might be discerned!’ So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.Having thus gone forth, he encounters gain, offerings, & fame. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.He is not gratified with that gain, offerings, & fame, his resolve not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.Because of that gain, offerings, & fame he does not exalt himself or disparage others. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than gain, offerings, & fame. He is not drooping or lax. So sīlasampadaṁ ārādheti.He achieves consummation in virtue. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.He is gratified with that consummation in virtue, but his resolve is not fulfilled. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.Because of that consummation in virtue he does not exalt himself or disparage others. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than consummation in virtue. He is not drooping or lax. So samādhisampadaṁ ārādheti.He achieves consummation in concentration. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.He is gratified with that consummation in concentration, his resolve fulfilled. So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:Because of that consummation in concentration he exalts himself and disparages others: ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.‘I am concentrated, my mind at singleness, but these other monks are unconcentrated, their minds scattered.’ Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.He doesn’t generate desire or exert himself for the realization of those qualities that are higher & more sublime than consummation in concentration. He is drooping & lax. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.“Just like the man who, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood—cutting away the inner bark, went off carrying it, thinking, ‘heartwood’: Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.Whatever heartwood-business he had with heartwood, his purpose won’t be served. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.This individual, I tell you, is similar to that.

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:“And further, there is the case where an individual, out of conviction, goes forth from the home life into homelessness, (thinking,) ‘otiṇṇomhi jātiyā jarāya maraṇena …pe…‘I am beset by birth, by aging-&-death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. antakiriyā paññāyethā’ti.Perhaps the end of this entire mass of stress might be discerned!’ So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.Having thus gone forth, he encounters gain, offerings, & fame. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.He is not gratified with that gain, offerings, & fame, his resolve not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.Because of that gain, offerings, & fame he does not exalt himself or disparage others. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than gain, offerings, & fame. He is not drooping or lax. So sīlasampadaṁ ārādheti.He achieves consummation in virtue. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.He is gratified with that consummation in virtue, but his resolve is not fulfilled. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.Because of that consummation in virtue he does not exalt himself or disparage others. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than consummation in virtue. He is not drooping or lax. So samādhisampadaṁ ārādheti.He achieves consummation in concentration. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.He is gratified with that consummation in concentration, but his resolve is not fulfilled. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.Because of that consummation in concentration he does not exalt himself or disparage others. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than consummation in concentration. He is not drooping or lax. So ñāṇadassanaṁ ārādheti.He achieves knowledge & vision. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.He is gratified with that knowledge & vision, his resolve fulfilled. So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:Because of that knowledge & vision he exalts himself and disparages others: ‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.‘I dwell knowing & seeing, but these other monks dwell not knowing & not seeing.’ Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.He doesn’t generate desire or exert himself for the realization of those qualities that are higher & more sublime than knowledge & vision. He is drooping & lax. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.“Just like the man who, in need of heartwood, seeking heartwood, wandering in search of heartwood—passing over the heartwood of a great standing tree possessed of heartwood—cutting away the sapwood, went off carrying it, thinking, ‘heartwood’: Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.Whatever heartwood-business he had with heartwood, his purpose won’t be served. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.This individual, I tell you, is similar to that.

Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:“And further, there is the case where an individual, out of conviction, goes forth from the home life into homelessness, (thinking,) ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,‘I am beset by birth, by aging-&-death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.Perhaps the end of this entire mass of stress might be discerned!’ So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.Having thus gone forth, he encounters gain, offerings, & fame. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.He is not gratified with that gain, offerings, & fame, his resolve not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.Because of that gain, offerings, & fame he does not exalt himself or disparage others. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than gain, offerings, & fame. He is not drooping or lax. So sīlasampadaṁ ārādheti.He achieves consummation in virtue. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.He is gratified with that consummation in virtue, but his resolve is not fulfilled. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.Because of that consummation in virtue does not exalt himself or disparage others. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than consummation in virtue. He is not drooping or lax. So samādhisampadaṁ ārādheti.He achieves consummation in concentration. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.He is gratified with that consummation in concentration, but his resolve is not fulfilled. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.Because of that consummation in concentration he does not exalt himself or disparage others. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than consummation in concentration. He is not drooping or lax. So ñāṇadassanaṁ ārādheti.He achieves knowledge & vision. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.He is gratified with that knowledge & vision, but his resolve is not fulfilled. So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.Because of that knowledge & vision he does not exalt himself or disparage others. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.He generates desire & exerts himself for the realization of those qualities that are higher & more sublime than knowledge & vision. He is not drooping or lax.

Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?“And which, brahman, are the qualities that are higher & more sublime than knowledge & vision?

Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“And further, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.“And further, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And further, with the abandoning of pleasure & stress—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the dimension of the infinitude of space. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.“And further, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And, having seen (that) with discernment, his effluents are completely ended. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.This too is a quality higher & more sublime than knowledge & vision. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.“These are the qualities higher & more sublime than knowledge & vision.

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno.“Just like the man who, in need of heartwood, seeking heartwood, wandering in search of heartwood, cutting away just the heartwood of a great standing tree possessed of heartwood, went off carrying it, knowing, ‘heartwood’: Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati.Whatever heartwood-business he had with heartwood, his purpose will be served. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.This individual, I tell you, is similar to that.

Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.“Brahman, this holy life doesn’t have as its reward gain, offerings, & fame, doesn’t have as its reward consummation of virtue, doesn’t have as its reward consummation of concentration, doesn’t have as its reward knowledge & vision, Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—but the unprovoked awareness-release: etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.That is the purpose of this holy life, that is its heartwood, that its final end.”

Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:When this was said, Piṅgalakoccha the brahman said to the Blessed One: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.

Opammavaggo niṭṭhito tatiyo.

TassuddānaṁThe Summary

Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṁ nivāpo; Rāsikaṇerumahāgajanāmo, sārūpamo puna piṅgalakoccho.
sārūpamo → sārupamo (bj); sāravaro (si, sya-all); sāravano (mr)