The Shorter Simile of the Heartwood · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
whichKatame andca, brahminbrāhmaṇa, thingsdhammā than knowledge and visionñāṇadassanena betteruttaritarā andca finerpaṇītatarā andca?
And what are those things that are better and finer than knowledge and vision?
hereIdha,
brahminbrāhmaṇa,
mendicantbhikkhu
seclude·quitevivicceva
from sensual pleasureskāmehi
secludedvivicca
un-·skillfulakusalehi
from qualitiesdhammehi
with·placing thoughtsavitakkaṁ
with·sustained thoughtsavicāraṁ
seclusion·bornvivekajaṁ
rapture·blisspītisukhaṁ
firstpaṭhamaṁ
absorptionjhānaṁ
having enteredupasampajja
remainsviharati.
this·tooAyampi
indeedkho,
brahminbrāhmaṇa,
qualitydhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is something better and finer than knowledge and vision.
furthermorePuna
and moreovercaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
placing-mind·keeping-connectedvitakkavicārānaṁ
through stillingvūpasamā
internallyajjhattaṁ
claritysampasādanaṁ
of mindcetaso
one·stateekodibhāvaṁ
not·placing-mindavitakkaṁ
not·keeping-connectedavicāraṁ
immersion·bornsamādhijaṁ
rapture·blisspītisukhaṁ
seconddutiyaṁ
absorptionjhānaṁ
into·enterupasampajja
remainsviharati.
this·tooAyampi
indeedkho,
brahminbrāhmaṇa,
a qualitydhammo
knowledge·visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This too is something better and finer than knowledge and vision.
furthermorePuna
and moreovercaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
of rapturepītiyā
andca
from fading awayvirāgā
equanimousupekkhako
andca
dwellsviharati,
mindfulsato
andca
awaresampajāno
and blisssukhañca
with the bodykāyena
experiencespaṭisaṁvedeti,
whichyaṁ
thattaṁ
the noble onesariyā
declareācikkhanti:
equanimous‘upekkhako
mindfulsatimā
one who dwells in blisssukhavihārī’ti
thirdtatiyaṁ
absorptionjhānaṁ
having entered uponupasampajja
dwellsviharati.
this tooAyampi
indeedkho,
brahminbrāhmaṇa,
thingdhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This too is something better and finer than knowledge and vision.
furthermorePuna
and moreovercaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
of pleasuresukhassa
andca
with the giving uppahānā
of paindukkhassa
andca
with the giving uppahānā
previouslypubbeva
of happiness and sadnesssomanassadomanassānaṁ
with the disappearanceatthaṅgamā
without pleasure or painadukkhamasukhaṁ
with pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ
fourthcatutthaṁ
absorptionjhānaṁ
enteringupasampajja
he remainsviharati.
this tooAyampi
indeedkho,
brahminbrāhmaṇa,
thingdhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This too is something better and finer than knowledge and vision.
furthermorePuna
andcaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
totallysabbaso
of perceptions of formrūpasaññānaṁ
from going beyondsamatikkamā
of perceptions of impingementpaṭighasaññānaṁ
from the disappearanceatthaṅgamā
of perceptions of diversitynānattasaññānaṁ
from not focusingamanasikārā
infinite‘ananto
space; quotation markerākāso’ti
the dimension of infinite spaceākāsānañcāyatanaṁ
having enteredupasampajja
remainsviharati.
this tooAyampi
indeedkho,
brahminbrāhmaṇa,
a thingdhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This too is something better and finer than knowledge and vision.
furthermorePuna
and moreovercaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
totallysabbaso
space·infinite·dimensionākāsānañcāyatanaṁ
totally·going beyondsamatikkamma
infinite‘anantaṁ
consciousness·infiniteviññāṇan’ti
consciousness·infinite·dimensionviññāṇañcāyatanaṁ
entersupasampajja
remainsviharati.
this·tooAyampi
indeedkho,
brahminbrāhmaṇa,
a dhammadhammo
knowledge·visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This too is something better and finer than knowledge and vision.
furthermorePuna
and + furthercaparaṁ,
brahminbrāhmaṇa,
mendicantbhikkhu
totallysabbaso
the dimension of infinite consciousnessviññāṇañcāyatanaṁ
having gone totally beyondsamatikkamma
there is not‘natthi
anythingkiñcī’ti
the dimension of nothingnessākiñcaññāyatanaṁ
near·together·enteringupasampajja
he remainsviharati.
this·tooAyampi
indeedkho,
brahminbrāhmaṇa,
dhammadhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This too is something better and finer than knowledge and vision.
furthermorePuna
andcaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
totallysabbaso
the dimension of nothingnessākiñcaññāyatanaṁ
having gone beyondsamatikkamma
the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ
having enteredupasampajja
he dwellsviharati.
this·tooAyampi
indeedkho,
brahminbrāhmaṇa,
a thingdhammo
than knowledge and visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This too is something better and finer than knowledge and vision.
furthermorePuna
and moreovercaparaṁ,
brahminbrāhmaṇa,
a mendicantbhikkhu
totallysabbaso
the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ
having gone beyondsamatikkamma
perception·feeling·cessationsaññāvedayitanirodhaṁ
near·completely·having enteredupasampajja
he dwellsviharati,
with wisdompaññāya
and for himcassa
having seendisvā
defilementsāsavā
destroyedparikkhīṇā
they arehonti.
this tooAyampi
indeedkho,
brahminbrāhmaṇa,
thingdhammo
knowledge·visionñāṇadassanena
betteruttaritaro
andca
finerpaṇītataro
andca.
theseIme
indeedkho,
brahminbrāhmaṇa,
thingsdhammā
knowledge·visionñāṇadassanena
betteruttaritarā
andca
finerpaṇītatarā
andca.
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This too is something better and finer than knowledge and vision. These are the things that are better and finer than knowledge and vision.
just as·indeedSeyyathāpi
thatso,
brahminbrāhmaṇa,
personpuriso
needing heartwoodsāratthiko
heartwood·seekingsāragavesī
heartwood·searchsārapariyesanaṁ
wanderingcaramāno
largemahato
of a treerukkhassa
standingtiṭṭhato
heartwood·havingsāravato
heartwood·justsāraṁyeva
having cutchetvā
to·takeādāya
forth·gopakkanto
heartwood·quote‘sāran’ti
knowingjānamāno.
which·and·andYañcassa
with heartwoodsārena
heartwood·to-be-madesārakaraṇīyaṁ
that·and·andtañcassa
benefitatthaṁ
along·beanubhavissati.
such-simile·ITathūpamāhaṁ,
brahminbrāhmaṇa,
thisimaṁ
individualpuggalaṁ
I sayvadāmi.
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 leave knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed. That’s what this individual is like, I say.
thusIti
indeedkho,
brahminbrāhmaṇa,
not + which·thisnayidaṁ
spiritual·lifebrahmacariyaṁ
for the sake of possessions, honor, and popularitylābhasakkārasilokānisaṁsaṁ,
notna
for accomplishment in ethicssīlasampadānisaṁsaṁ,
notna
for accomplishment in immersionsamādhisampadānisaṁsaṁ,
notna
for knowledge and visionñāṇadassanānisaṁsaṁ.
whichYā
andca
indeedkho
thisayaṁ,
brahminbrāhmaṇa,
un-·shakableakuppā
freedom of heartcetovimutti—
this is the goaletadatthamidaṁ,
brahminbrāhmaṇa,
spiritual lifebrahmacariyaṁ,
thisetaṁ
coresāraṁ
thisetaṁ
final endpariyosānan”ti.
And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision. It is this unshakable freedom of heart that is the goal of the spiritual life, the core and the final end.”
thusEvaṁ
when saidvutte,
Piṅgalakocchapiṅgalakoccho
brahminbrāhmaṇo
to the Blessed Onebhagavantaṁ
this + sayetadavoca:
excellent“abhikkantaṁ,
worthybho
Gotamagotama,
excellentabhikkantaṁ,
worthybho
Gotamagotama
…pe……pe…
lay followerupāsakaṁ
memaṁ
worthybhavaṁ
Gotamagotamo
may he rememberdhāretu
from this day forthajjatagge
for lifepāṇupetaṁ
refugesaraṇaṁ
gonegatan”ti.
Shorter Simile of the Heartwood discourseCūḷasāropamasuttaṁ
finishedniṭṭhitaṁ
tenthdasamaṁ.
chapter of similesOpammavaggo
finishedniṭṭhito
thirdtatiyo.
When he had spoken, the brahmin Piṅgalakoccha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
that + summaryTassuddānaṁ
and Moḷiyaphagguna and AriṭṭhaMoḷiyaphaggunariṭṭhañca
namednāmo,
in Blind Men's GroveAndhavane
speak + fullkathipuṇṇaṁ
the baitnivāpo;
Rāsiya, the great elephant, namedRāsikaṇerumahāgajanāmo,
the simile of the heartwoodSārūpamo
againpuna
Piṅgalakocchapiṅgalakoccho.
Its summary: Moḷiyaphagguna and Ariṭṭha by name, in Blind Men's Grove the full talk as bait; Rāsiya, the great elephant, by name; the simile of the heartwood; and again Piṅgalakoccha.
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