Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: When the amicable and cordial talk was over, he sat down to one side and said to the Buddha:
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino 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, deemed holy by many people. seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain Nāṭaputta. sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti? According to their own claims, did all of them come to understand [rightly], or none of them, or only some?”
“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—“Enough, brahmin, let this be: sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. ‘‘According to their own claims, did all of them come to understand [rightly], or none of them, or only some?’ Dhammaṁ te, brāhmaṇa, desessāmi, I will teach you the Dhamma. taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. Listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. “Yes sir”, Piṅgalakoccha replied. Bhagavā etadavoca: The Buddha said this:
“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. “Suppose there was a man 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, sapwood, 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 man with good eyesight 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, sapwood, 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.’
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. Suppose there was another man in need of heartwood … he’d cut off the shoots and depart imagining they were 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. 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. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another man in need of heartwood … 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. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Suppose there was another man in need of heartwood … he’d cut out the sapwood 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. Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Suppose there was another man 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 man with good eyesight saw him they’d say: ‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. ‘This gentleman knows what heartwood, sapwood, bark, shoots, or 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, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: In the same way, take a certain individual who goes forth from the lay life to homelessness, thinking: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by birth, aging, and death; by sorrow, lamentation, displeasure, 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 he’s gone forth he generates gain, honor, and popularity. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. He’s pleased with that, and his intention is fulfilled. So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti: And he glorifies himself and puts others down on account of that: ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. ‘I’m the one with gain, honor, and popularity. These other bhikkhus are obscure and insignificant.’ Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. He does not generate desire or try to realize those things that are better and finer than gain, honor, and popularity. He becomes lazy and 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. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. He’s like the man who mistakes branches and leaves for heartwood, I say.
Idha pana, brāhmaṇa, ekacco puggalo 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 he’s gone forth he generates gain, honor, and popularity. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. He’s not pleased with that, and his intention is not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. He doesn’t exalt himself and put others down on account of that. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He generates desire and tries to realize those things that are better and finer than gain, honor, and popularity. He does not become lazy and lax. So sīlasampadaṁ ārādheti. He achieves accomplishment in virtue. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. He’s pleased with that, and his intention is fulfilled. So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: And he glorifies himself and puts others down on account of that: ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. ‘I’m the one who is virtuous, of good character. These other bhikkhus are unvirtuous, of bad character.’ Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. He does not generate desire or trying to realize those things that are better and finer than accomplishment in virtue. He becomes lazy and 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. Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. He’s like the man who mistakes shoots for heartwood, I say.
Idha pana, brāhmaṇa, ekacco puggalo 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. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. 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. So sīlasampadaṁ ārādheti. He achieves accomplishment in virtue … So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṁ ārādheti. and composure. … So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. He does not generate desire or try to realize those things that are better and finer than accomplishment in composure. He becomes lazy and lax … Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. He’s like the man who mistakes bark for heartwood, I say.
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: Next, take a gentleman who has gone forth from the lay life to homelessness … ‘otiṇṇomhi jātiyā jarāya maraṇena …pe… 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṁ ārādheti. He acheives accomplishment in virtue … So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṁ ārādheti. composure … So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṁ ārādheti. and knowledge-and-vision. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti: ‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. He does not not generate desire or try to realize those things that are better and finer than knowledge-and-vision. He becomes lazy and lax. … Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. He’s like the man who mistakes sapwood for heartwood, I say.
Idha pana, brāhmaṇa, ekacco puggalo 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 birth, aging, and death; by sorrow, lamentation, displeasure, 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 he’s gone forth he generates gain, honor, and popularity. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. He’s not pleased with that, and his intention is not fulfilled. So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. He doesn’t exalt himself and put others down on account of that. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He generates desire and tries to realize those things that are better and finer than gain, honor, and popularity. He does not become lazy and lax. So sīlasampadaṁ ārādheti. He achieves accomplishment in virtue … So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. He’s pleased with that, but his intention is not fulfilled. So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. He doesn’t exalt himself and put others down on account of that. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He generates desire and tries to realize those things that are better and finer than accomplishment in virtue. He does not become lazy and lax. So samādhisampadaṁ ārādheti. He achieves accomplishment in composure. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. He’s pleased with that, but his intention is not fulfilled. So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. He doesn’t exalt himself and put others down on account of that. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He generates desire and tries to realize those things that are better and finer than accomplishment in composure. He does not become lazy and lax. So ñāṇadassanaṁ ārādheti. He achieves knowledge-and-vision. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. He’s pleased with that, but his intention is not fulfilled. So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. He doesn’t exalt himself and put others down on account of that. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. He generates desire and tries to realize those things that are better and finer than knowledge-and-vision. He does not become lazy and lax.
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? And what are those things that are better and finer than knowledge-and-vision?
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a bhikkhu who, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, abides having entered upon the first jhāna. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This is something better and finer than knowledge-and-vision. *See the comments in [the previous Sutta](https://suttas.hillsidehermitage.org/?q=mn%2029). It would not make sense for the Buddha to put _samādhi_ attainments above knowledge-and-vision if the latter referred to noble attainments, as the former are ultimately impermanent even when properly and highly developed (AN 4.123). Also, this implies that the composure referred to before was still not at the level of jhāna.
Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, a bhikkhu abides having entered upon the second jhāna. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-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. Furthermore, with the fading of joy, a bhikkhu abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abides having entered upon the extent of infinite space. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, abides having entered upon the extent of infinite consciousness. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing at all’, abides having entered upon the extent of nothingness. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of nothingness, abides having entered upon the extent of neither-perception-nor-non-perception. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Furthermore, a bhikkhu, having fully surmounted the extent of neither-perception-nor-non-perception, abides having entered upon the cessation of perception-and-feeling. And, having seen with understanding, his influxes are destroyed. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. This too is something better and finer than knowledge-and-vision. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca. These are the things that are better and finer than knowledge-and-vision.
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Suppose there was a man 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. Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati. Whatever he needs to make from heartwood, he will succeed. Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. That’s what this person is like, I say.
Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ. And so, brahmin, this renunciate life is not led for the sake of gain, honor, and popularity, or for accomplishment in virtue, or for accomplishment in composure, or for knowledge-and-vision. Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—Rather, the goal, heartwood, and final end of the renunciate life is the unshakable liberation of the mind.” etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.
Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Piṅgalakoccha said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… “Excellent, Master Gotama! Excellent! … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.
Opammavaggo niṭṭhito tatiyo.
Tassuddānaṁ
Moḷiyaphaggunariṭṭhañca nāmo, Andhavane kathipuṇṇaṁ nivāpo; Rāsikaṇerumahāgajanāmo, Sārūpamo puna piṅgalakoccho.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn30