MN 29 · 大心材喻经

307如是我闻：一时，世尊住在王舍城的灵鹫山，那时提婆达多离去未久。就在那里，世尊缘提婆达多之事对诸比丘说：

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

2诸比丘，兹有某善男子出于信心，从在家生活而出家，过着无家的生活。他这样想：‘我陷于生、老、死，陷于愁、悲、苦、忧、绝望，为苦所淹没，为苦所困。或许这整个苦蕴的终结能被了知吧。’他如此出家后，便获得了利养、恭敬与名声。他以此利养、恭敬和名声而自满，志得意满。他因这些利养、恭敬和名声而抬高自己、轻视他人，心想：‘我有利养、恭敬与名声，而其他那些比丘却默默无闻、不受重视。’他因这些利养、恭敬和名声而陶醉，放逸，沉溺于放逸。由于放逸，他便住于苦。

‘‘Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā , ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

3“诸比丘，譬如有一个人需要心材，遍寻心材，四处寻求心材。他来到一棵坚稳、具足心材的大树前，却径自越过心材，越过边材，越过内皮，越过外皮，砍下枝叶带走，以为是心材。有明眼人看见了，便会这样说：‘这位贤者确实不知什么是心材，什么是边材，什么是内皮，什么是外皮，什么是枝叶。这位贤者需要心材，遍寻心材，四处寻求心材，来到一棵坚稳、具足心材的大树前，却径自越过心材，越过边材，越过内皮，越过外皮，砍下枝叶带走，以为是心材。凡是当用心材来完成的目的，他都无法达成。’正是如此，诸比丘，此处有善男子出于信心，从在家生活出家而为无家者，心想：‘我被生、老、死、愁、悲、苦、忧、绝望所淹没，为苦所淹没，为苦所困，或许这整个苦蕴的终结能被了知。’他如此出家之后，获得了利养、恭敬与名声。他因这利养、恭敬与名声而感到满意，所愿圆足。他便因这利养、恭敬与名声而抬高自己、贬低他人：‘我有利养、恭敬与名声，而这些其他比丘默默无闻、没有影响力。’他因这利养、恭敬与名声而陶醉、放逸、陷入放逸；由于放逸，他住于苦。”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto , appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

308诸比丘，另有一种情况：此处有善男子出于信心，从在家生活出家而为无家者，心想：‘我被生、老、死、愁、悲、苦、忧、绝望所淹没，为苦所淹没，为苦所困，或许这整个苦蕴的终结能被了知。’他如此出家之后，获得了利养、恭敬与名声。他因这利养、恭敬与名声而不感到满意，所愿未得满足。他并不因这利养、恭敬与名声而抬高自己、贬低他人。他因这利养、恭敬与名声而不陶醉，不放逸，不陷入放逸。他保持不放逸，成就了戒圆满。他因这戒圆满而感到满意，所愿圆足。他便因这戒圆满而抬高自己、贬低他人：‘我是持戒者，具足善法，而这些其他比丘却是破戒者，具足恶法。’他因这戒圆满而陶醉、放逸、陷入放逸；由于放逸，他住于苦。

5“诸比丘，譬如有一个人需要心材，遍寻心材，四处寻求心材。他来到一棵坚稳、具足心材的大树前，径自越过心材，越过边材，越过内皮，砍下外皮带走了，以为是心材。有明眼人看见了，便会这样说：‘这位贤者确实不知什么是心材，什么是边材，什么是内皮，什么是外皮，什么是枝叶。这位贤者需要心材，遍寻心材，四处寻求心材，来到一棵坚稳、具足心材的大树前，却径自越过心材，越过边材，越过内皮，砍下外皮带走了，以为是心材。凡是当用心材来完成的目的，他都无法达成。’”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

6同样地，诸比丘，于此有善男子，凭信心从在家生活出家，而为无家者，他心想：‘我被生、老、死、愁、悲、苦、忧、绝望所淹没，为苦所淹没，为苦所征服。也许，可得知这整个苦蕴的尽头。’如此出家之后，他获得了利养、恭敬与声誉。他对于那利养、恭敬与声誉不感到满足，心愿未得圆满。他不因那利养、恭敬与声誉抬高自己，不贬低他人。他不因那利养、恭敬与声誉沉醉，不放逸，不陷于放逸；由于不放逸，他成就了戒圆满。他因那戒圆满而感到满足，但心愿未得圆满。他不因那戒圆满抬高自己，不贬低他人。他不因那戒圆满沉醉，不放逸，不陷于放逸；由于不放逸，他成就了定圆满。他因那定圆满而感到满足，但心愿未得圆满。他不因那定圆满抬高自己，不贬低他人。他不因那定圆满沉醉，不放逸，不陷于放逸；由于不放逸，他成就了智见。他因那智见而感到满足，但心愿未得圆满。他不因那智见抬高自己，不贬低他人。他不因那智见沉醉，不放逸，不陷于放逸；由于不放逸，他成就了不动心解脱。诸比丘，这

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

309然而，诸比丘，在此有某善男子，凭信心从在家生活出家，而为无家者，他想：‘我被生、老、死、愁、悲、苦、忧、恼所淹没，为苦所淹没，为苦所压垮，或许这整个苦蕴的终结能被了知。’他如此出家后，获得了利养、恭敬与名声。对于那利养、恭敬与名声，他既不感到满意，心愿也未圆满。他不以那利养、恭敬与名声称扬自己，也不贬低他人。对于那利养、恭敬与名声，他不沉醉，不放逸，不陷于放逸。安住于不放逸，他成就了戒圆满。他对那戒圆满感到满意，但心愿并未圆满。他不以那戒圆满称扬自己，也不贬低他人。对于那戒圆满，他不沉醉，不放逸，不陷于放逸。安住于不放逸，他成就了定圆满。他对那定圆满感到满意，且心愿圆满。他以那定圆满称扬自己，贬低他人：‘我心得定，心一境性，而这些其他比丘心不得定，其心散乱。’对于那定圆满，他沉醉、放逸、陷于放逸；由于放逸，他便住于苦。

‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti . So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

8“诸比丘，犹如有人需要心材、寻求心材、正在寻觅心材。他看见一棵坚实的大树，树干饱含心材，便只取其心材，砍下带走，心知‘这是心材’。这时，一位有眼力的人看见了，便会这样说：‘这位尊者确实了知心材，了知软木，了知内皮，了知外皮，了知枝叶。正因如此，这位尊者做得对：他需要心材、寻求心材、寻觅心材，看见一棵坚实的大树，树干饱含心材，便只取其心材，砍下带走，心知“这是心材”。凡是能以心材成就之事，他的目标必将达成。’”

‘‘Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāra’nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

9同样地，诸比丘，在此有某位善男子，出于信心，从在家生活出家而过着无家的生活，他这样想：‘我被生、老、死、愁、悲、苦、忧、恼所淹没，为苦所淹没，为苦所压垮，或许这整个苦蕴的终结能被了知。’他如此出家之后，获得了利养、恭敬与名声。对于这些利养、恭敬与名声，他并不感到满意，心愿也未因此圆满。他不以这些利养、恭敬与名声称扬自己，也不贬低他人。对于这些利养、恭敬与名声，他不沉醉、不放逸，也不陷入放逸。安住于不放逸后，他成就了戒的圆满。他因这戒的圆满而感到满意，且心愿因此圆满。他以这戒的圆满称扬自己，贬低他人：‘我是持戒者，具足善法，而这些其他比丘是破戒者，具足恶法。’他因这戒的圆满而沉醉、放逸、陷入放逸；由于放逸，他住于苦。诸比丘，这样的比丘就称为：截取了梵行的内皮，并以此作为终止。

310“然而，诸比丘，在此有某位善男子，出于信心，从在家生活出家而过着无家的生活，他这样想：‘我被生、老、死、愁、悲、苦、忧、恼所淹没，为苦所淹没，为苦所压垮，或许这整个苦蕴的终结能被了知。’他如此出家之后，获得了利养、恭敬与名声。对于这些利养、恭敬与名声，他并不感到满意，心愿也未因此圆满。他不以这些利养、恭敬与名声称扬自己，也不贬低他人。对于这些利养、恭敬与名声，他不沉醉、不放逸，也不陷入放逸。安住于不放逸后，他成就了戒行圆满。他对这戒行圆满感到满意，但心愿并不因此觉得圆满。他不以这戒行圆满称扬自己，也不贬低他人。对于这戒行圆满，他不沉醉、不放逸，也不陷入放逸。安住于不放逸后，他成就了定力圆满。他对这定力圆满感到满意，但心愿并不因此觉得圆满。他不以这定力圆满称扬自己，也不贬低他人。对于这定力圆满，他不沉醉、不放逸，也不陷入放逸。安住于不放逸后，他成就了智见。他对这智见感到满意，且心愿因此圆满。他以这智见称扬自己，贬低他人：‘我住于知、住于见，而这些其他比丘，住于不知、不见。’他因这智见而沉醉、放逸、陷入放逸；由于放逸，他住于苦。诸比丘，这样的比丘就称为：截取了梵行的柔软内皮，并以此作为终止。”

‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

11“诸比丘，譬如有一个人，需要心材，寻求心材，四处遍寻心材。他经过一棵矗立的大树，此树满是心材，他却略过心材，割取边材，以为是‘心材’而带走。一位有眼力的人见了，便会这样说：‘这位先生实在不知晓心材，不知晓边材，不知晓内皮，不知晓内表皮，不知晓枝叶。这位需要心材、寻求心材的先生，在四处遍寻心材时，就这样经过那棵矗立而满是心材的大树，略过心材，割取边材，以为是‘心材’而带走。凡是须用心材才能成就的心材之事，他都将无法获得。’诸比丘，正如这样，有某位良家子弟，依于信心，从居家生活出家，过着无家的生活，心中想道：‘我被生、老、死、愁、悲、苦、忧、恼所缠缚，被苦所缠，被苦所压垮，或许能寻得这整个苦蕴的尽头。’如此出家之后，他获得了利养、恭敬与名声。对于这些利养、恭敬与名声，他既不感到满足，心愿也未觉圆满。他并不依此利养、恭敬与名声称扬自己，也不轻视他人。对于这些利养、恭敬与名声，他不沉迷，不疏忽，不放逸。安住于不放逸后，他成就了戒行圆满。他对这戒行圆满感到满意，然而心愿并未觉圆满。他并不依此戒行圆满称扬自己，也不轻视他人。对于这戒行圆满，他不沉迷，不疏忽，不放逸。安住于不放逸后，他成就了定力圆满。他对这定力圆满感到满意，然而心愿并未觉圆满。他并不依此定力圆满称扬自己，也不轻视他人。对于这定力圆满，他不沉迷，不疏忽，不放逸。安住于不放逸后，他成就了智见。他对这智见感到满意，并且心愿觉得圆满。他便依此智见称扬自己，贬低他人：‘我安住于知与见，而其他比丘，安住于不知与不见。’对于这智见，他沉迷、疏忽、放逸。安住于放逸后，他便住于苦中。诸比丘，这样的比丘，即被称为：取了梵行的边材，并以此为终点而止步不前。”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

311“再者，诸比丘，有某位良家子弟因信心而从在家生活出家，过着无家的生活，他心想：‘我为生、老、死、愁、悲、苦、忧、恼所困，被苦淹没，为苦所迫，或许能让这整个苦蕴彻底终结。’他如此出家之后，便获得了利养、恭敬与名声。他对那些利养、恭敬与名声并不满足，心愿也未得圆满。他不因那些利养、恭敬与名声称扬自己，也不轻视他人。对于那些利养、恭敬与名声，他不沉醉、不疏忽、不放逸。安住于不放逸后，他成就了戒圆满。他对戒圆满感到满意，但心愿并未因此圆满。他不因戒圆满称扬自己，也不轻视他人。对于戒圆满，他不沉醉、不疏忽、不放逸。安住于不放逸后，他成就了定圆满。他对定圆满感到满意，但心愿并未因此圆满。他不因定圆满称扬自己，也不轻视他人。对于定圆满，他不沉醉、不疏忽、不放逸。安住于不放逸后，他成就了智见。他对智见感到满意，但心愿并未因此圆满。他不因智见称扬自己，也不轻视他人。对于智见，他不沉醉、不疏忽、不放逸。安住于不放逸后，他证得了非时解脱。诸比丘，这位比丘绝不可能从那非时解脱退堕。”

‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti , na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ , bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

13“诸比丘，譬如有人需用心材，寻求心材，遍行求索心材。他来到一棵挺立着、有心材的大树前，却略过心材、略过边材，只砍下内皮，以为是‘心材’便取走了。有明眼人见了，会这样对他说：‘这位先生实不知何为心材，何为边材，何为内皮，何为外皮，何为枝叶。这位需用心材、寻求心材、遍行求索心材的先生，路过这棵挺立着、有心材的大树，略过了心材，略过了边材，砍下内皮，以为是“心材”便取走了。凡是须以心材才能成办的心材之事，他都无法达成。’”

‘‘Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ , na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

14“同样地，诸比丘，有某位良家子弟因信心而从在家生活出家，过着无家的生活，他心想：‘我为生、老、死、愁、悲、苦、忧、恼所困，被苦淹没，为苦所迫，或许能让这整个苦蕴彻底终结。’他如此出家之后，便获得了利养、恭敬与名声。他对那些利养、恭敬与名声并不满足，心愿也未得圆满。他不因那些利养、恭敬与名声称扬自己，也不轻视他人。对于那些利养、恭敬与名声，他不沉醉、不疏忽、不放逸。安住于不放逸后，他成就了戒圆满。他对戒圆满感到满意，但心愿并未因此圆满。他不因戒圆满称扬自己，也不轻视他人。对于戒圆满，他不沉醉、不疏忽、不放逸。安住于不放逸后，他成就了定圆满。他对定圆满感到满意，且心愿便觉得圆满。他因定圆满而称扬自己、轻视他人，心想：‘我心有定，一心专注，而这些其他比丘心无定，散乱不安。’对于定圆满，他沉醉、疏忽、放逸；安住于放逸后，他便住于苦。诸比丘，像这样的比丘，便被称作：取了梵行的内皮，并以此为终点而止步了。”

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati , bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

15“诸比丘，因此，这梵行并非为了利养、恭敬与名声的利益，不是为戒圆满，不是为定圆满，不是为智见。诸比丘，那不动摇的心解脱——诸比丘，梵行正是为此而修，这是它的心材，这是它的终极。”

‘‘Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti – etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.

16世尊说了这番话。比丘们心满意足，对世尊的教导欢喜信受。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

17《大心材喻经》终第九

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.