10.
The Shorter Discourse on the Simile of the Heartwood
312.
Thus have I heard -
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
Then the brahmin Piṅgalakoccha approached the Blessed One;
having approached, he exchanged friendly greetings with the Blessed One.
Having concluded the pleasant and memorable talk, he sat down to one side.
Seated to one side, the brahmin Piṅgalakoccha said this to the Blessed One -
"These ascetics and brahmins, Master Gotama, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows -
Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know?"
"Enough, brahmin, let this be -
did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know.
I will expound to you the Teaching, brahmin; listen to that, pay close attention, I will speak."
"Yes, sir," the brahmin Piṅgalakoccha assented to the Blessed One.
The Blessed One said this:
313.
"Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, might depart taking them, thinking 'this is the substance.'
a man with good eyesight, having seen him, might say thus -
'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves.
Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, departed taking them, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.'
314.
"Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, might depart taking it, thinking 'this is the substance.'
a man with good eyesight, having seen him, might say thus -
'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves.
Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.'
315.
"Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, might depart taking it, thinking 'this is the substance.'
a man with good eyesight, having seen him, might say thus -
'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves.
Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.'
316.
"Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, might depart taking it, thinking 'this is the substance.'
a man with good eyesight, having seen him, might say thus -
'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves.
Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.'
317.
"Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, might depart taking it, knowing 'this is the substance.'
a man with good eyesight, having seen him, might say thus -
'Indeed this good man knew the substance, knew the softwood, knew the bark, knew the outer bark, knew the branches and leaves.
Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, departed taking it, knowing "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will experience.'
318.
"So too, brahmin, here a certain person has gone forth with faith from home into homelessness -
'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.'
He, having thus gone forth, brings into existence material gain, honour and fame.
He, by that material gain, honour and fame, is delighted, his thought fulfilled.
He, by that material gain, honour and fame, exalts himself, scoffs at others -
'I am one with material gain, honour and fame, but these other monks are unknown, of little influence.'
And because of material gain, honour and fame, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax.
Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, departed taking them, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.
I say this person is similar to that, brahmin.
319.
"Here again, brahmin, a certain person has gone forth with faith from home into homelessness -
'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.'
He, having thus gone forth, brings into existence material gain, honour and fame.
He, by that material gain, honour and fame, is not delighted, his thought not fulfilled.
He, by that material gain, honour and fame, does not exalt himself, does not scoff at others.
And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in morality.
He, by that accomplishment in morality, is delighted, his thought fulfilled.
He, by that accomplishment in morality, exalts himself, scoffs at others -
'I am moral, of good character, but these other monks are immoral, of bad character.'
And because of accomplishment in morality, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax.
Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.
I say this person is similar to that, brahmin.
320.
"Here again, brahmin, a certain person has gone forth with faith from home into homelessness -
'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.'
He, having thus gone forth, brings into existence material gain, honour and fame.
He, by that material gain, honour and fame, is not delighted, his thought not fulfilled.
He, by that material gain, honour and fame, does not exalt himself, does not scoff at others.
And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in morality.
He, by that accomplishment in morality, is delighted, but his thought not fulfilled.
He, by that accomplishment in morality, does not exalt himself, does not scoff at others.
And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in concentration.
He, by that accomplishment in concentration, is delighted, his thought fulfilled.
He, by that accomplishment in concentration, exalts himself, scoffs at others -
'I am concentrated, with fully focused mind, but these other monks are unconcentrated, with wandering minds.'
And because of accomplishment in concentration, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax.
Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.
I say this person is similar to that, brahmin.
321.
"Here again, brahmin, a certain person has gone forth with faith from home into homelessness -
'I am overcome by birth, by ageing, by death... etc.
perhaps the ending of this whole might be discerned.'
He, having thus gone forth, brings into existence material gain, honour and fame.
He, by that material gain, honour and fame, is not delighted, his thought not fulfilled.
He, by that material gain, honour and fame, does not exalt himself, does not scoff at others.
And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in morality.
He, by that accomplishment in morality, is delighted, but his thought not fulfilled.
He, by that accomplishment in morality, does not exalt himself, does not scoff at others.
And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in concentration.
He, by that accomplishment in concentration, is delighted, but his thought not fulfilled.
He, by that accomplishment in concentration, does not exalt himself, does not scoff at others.
And because of accomplishment in concentration, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains knowledge and vision.
He, by that knowledge and vision, is delighted, his thought fulfilled.
He, by that knowledge and vision, exalts himself, scoffs at others -
'I dwell knowing and seeing, but these other monks dwell not knowing, not seeing.'
And because of knowledge and vision, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax.
Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, departed taking it, thinking "this is the substance."
And whatever should be done with the substance by means of the substance, that benefit he will not experience.
I say this person is similar to that, brahmin.
322.
"Here again, brahmin, a certain person has gone forth with faith from home into homelessness -
'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.'
He, having thus gone forth, brings into existence material gain, honour and fame.
He, by that material gain, honour and fame, is not delighted, his thought not fulfilled.
He, by that material gain, honour and fame, does not exalt himself, does not scoff at others.
And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in morality.
He, by that accomplishment in morality, is delighted, but his thought not fulfilled.
He, by that accomplishment in morality, does not exalt himself, does not scoff at others.
And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains accomplishment in concentration.
He, by that accomplishment in concentration, is delighted, but his thought not fulfilled.
He, by that accomplishment in concentration, does not exalt himself, does not scoff at others.
And because of accomplishment in concentration, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
He attains knowledge and vision.
He, by that knowledge and vision, is delighted, but his thought not fulfilled.
He, by that knowledge and vision, does not exalt himself, does not scoff at others.
And because of knowledge and vision, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.
323.
"And what, brahmin, are the mental states that are more superior and more sublime than knowledge and vision?
Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion.
This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.
"Furthermore, brahmin, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are utterly eliminated. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision. These, brahmin, are the mental states that are more superior and more sublime than knowledge and vision.
324.
"Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, departed taking it, knowing 'this is the substance.'
And whatever should be done with the substance by means of the substance, that benefit he will experience.
I say this person is similar to that, brahmin.
"Thus indeed, brahmin, this holy life is not for the benefit of material gain, honour and fame, nor for the benefit of accomplishment in morality, nor for the benefit of accomplishment in concentration, nor for the benefit of knowledge and vision. But that which is this unshakeable liberation of mind, brahmin - this is the purpose of this holy life, brahmin, this is the substance, this is the final goal."
When this was said, the brahmin Piṅgalakoccha said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on the Shorter Simile of the Heartwood is concluded as tenth.