MN 30 · 小心材喻经
312如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，宾嘎喇果洽婆罗门来到世尊那里，到了以后，与世尊亲切地互相问候。彼此谈完让人欢喜、值得回味的见面话之后，他坐到一旁。坐到一旁后，宾嘎喇果洽婆罗门对世尊这样说：“乔达摩先生，那一些沙门和婆罗门——有僧团、有群众、是群众的老师、有名望、有声誉、创立教派、被大众公认的善知识，也就是富兰那迦叶、末伽梨瞿舍利、阿耆多翅舍钦婆罗、波拘陀迦旃延、散若耶毗罗梨子、尼乾陀若提子——这些人，依他们各自所宣称的，是全都证知了呢，还是全都没有证知？或者有些人证知了，有些人没有证知呢？”“婆罗门，够了，暂且放一放这个问题——他们依各自所宣称的，是全都证知了，还是全都没有证知，或者有些人证知了、有些人没有证知。婆罗门，我将为你说一段法，你要好好听，仔细放在心上，我这就说。”“好的，先生。”宾嘎喇果洽婆罗门回应世尊。世尊这样说道：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū’’ti? ‘‘Alaṃ, brāhmaṇa, tiṭṭhatetaṃ – sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti. Dhammaṃ te, brāhmaṇa, desessāmi, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
313“婆罗门，这就像一个需要心材的人，找寻心材，四处遍求心材，来到一棵挺拔、富含心材的大树跟前，却越过了它的心材，越过了它的内皮，越过了它的外皮，越过了它的表皮，只是砍下树枝和树叶拿走，心里还想着‘这就是心材’。有个明眼人看见了，会这样说：‘这位尊者真是不知道什么是心材，不知道什么是内皮，不知道什么是外皮，不知道什么是表皮，不知道什么是枝叶。正因为不知道，这位需要心材、找寻心材、四处遍求心材的尊者，来到这棵挺拔、富含心材的大树跟前，却越过了心材，越过了内皮，越过了外皮，越过了表皮，只是砍下枝叶拿走了，还以为这就是心材。那些他本当用心材来完成的核心事务，他的目的将无法达成。’
‘‘Seyyathāpi, brāhmaṇa, 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.
314“婆罗门，又或者，这像一个需要心材的人，找寻心材，四处遍求心材，来到一棵挺拔、富含心材的大树跟前，越过了它的心材，越过了它的内皮，越过了它的外皮，只是砍下表皮拿走，心里还想着‘这就是心材’。有个明眼人看见了，会这样说：‘这位尊者真是不知道什么是心材……（中略）那些他本当用心材来完成的核心事务，他的目的将无法达成。’
‘‘Seyyathāpi vā pana, brāhmaṇa, 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.
315“婆罗门，又或者，这像一个需要心材的人，找寻心材，四处遍求心材，来到一棵挺拔、富含心材的大树跟前，越过了它的心材，越过了它的内皮，只是砍下外皮拿走，心里还想着‘这就是心材’。有个明眼人看见了，会这样说：‘这位尊者真是不知道什么是心材……那些他本当用心材来完成的核心事务，他的目的将无法达成。’
‘‘Seyyathāpi vā pana, brāhmaṇa, 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.
316“婆罗门，又或者，这像一个需要心材的人，找寻心材，四处遍求心材，来到一棵挺拔、富含心材的大树跟前，只是越过了心材，砍下内皮拿走了，心里还想着‘这就是心材’。有个明眼人看见了，会这样说：‘这位尊者真是不知道什么是心材……那些他本当用心材来完成的核心事务，他的目的将无法达成。’
‘‘Seyyathāpi vā pana, brāhmaṇa, 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.
317“婆罗门，又或者，这像一个需要心材、找寻心材、四处遍求心材的人，来到一棵挺拔、富含心材的大树跟前，只是砍下心材拿走，心里清楚地知道‘这就是心材’。有个明眼人看见了，会这样说：‘这位尊者确实知道什么是心材，知道什么是内皮，知道什么是外皮，知道什么是表皮，知道什么是枝叶。正因为知道，这位需要心材、找寻心材、四处遍求心材的尊者，来到这棵挺拔、富含心材的大树跟前，只是砍下心材拿走了，心里清楚地知道这就是心材。那些他应当用心材来完成的核心事务，他的目的将会达成。’
‘‘Seyyathāpi vā pana, brāhmaṇa, 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.
318婆罗门，同样的道理，有一种人出于信心，从在家生活出家，成为无家者，他这样想：‘我被生、老、死、忧、悲、苦、愁、恼所淹没，为苦所淹没，被苦所征服。或许能见到这整个苦蕴的彻底终结。’他这样出家之后，获得了利养、恭敬和名声。因为那些利养、恭敬和名声，他感到满足，心愿圆满。他以那些利养、恭敬和名声抬高自己，贬低别人：‘我是获得利养、恭敬和名声的人，而其他那些比丘则是默默无闻、没有势力的。’由于这些利养、恭敬和名声，对于那些更超越、更殊胜的法，他不生起修证的意愿，不付出努力，变得退堕、懒散。婆罗门，就像一个需要心材、寻找心材、到处寻觅心材的人，站在一棵巨大、坚实、有心材的树前，却越过了心材，越过了软木材，越过了外皮，越过了内皮，砍下一些枝叶带走，还以为那就是心材。凡是应该用真正心材来做的事，他都将达不到目的。婆罗门，我说这种人就像那个样子。
‘‘Evameva kho, brāhmaṇa, idhekacco puggalo 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, 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 nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
319然而，婆罗门，也有另一种人出于信心，从在家生活出家，成为无家者，心想：‘我被生、老、死、忧、悲、苦、愁、恼所淹没……或许能见到这整个苦蕴的彻底终结。’他这样出家之后，获得了利养、恭敬和名声。但那些利养、恭敬和名声并没有让他感到满足，心愿也没有因此圆满。他不会因为那些利养、恭敬和名声而抬高自己，贬低别人。并且，对于比那些利养、恭敬和名声更超越、更殊胜的法，他生起修证的意愿，付出努力，不退堕、不懒散。他成就了戒的圆满。由于这戒的圆满，他感到满足，心愿圆满。他以这戒的圆满抬高自己，贬低别人：‘我是持戒者、具备善法者，而其他那些比丘则是破戒者、具备恶法者。’由于这戒的圆满，对于那些更超越、更殊胜的法，他不生起修证的意愿，不付出努力，变得退堕、懒散。婆罗门，就像一个需要心材的人，站在一棵巨大、坚实、有心材的树前，却越过了心材，越过了软木材，越过了外皮，砍下一些内皮带走，还以为那就是心材。凡是应该用真正心材来做的事，他都将达不到目的。婆罗门，我说这种人就像那个样子。
‘‘Idha pana, brāhmaṇa, ekacco puggalo 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati , anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, 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 nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
320然而，婆罗门，也有另一种人出于信心，从在家生活出家，成为无家者……他这样出家之后，获得了利养、恭敬和名声。但他不以此满足，心愿也不以此圆满。他不会因此抬高自己、贬低别人。而是对于更超越、更殊胜的法生起修证意愿，付出努力，不退堕、不懒散。他成就了戒的圆满。他对这戒的圆满感到满意，但心愿并未因此圆满。他不会因为戒的圆满而抬高自己、贬低别人。对于比戒更超越、更殊胜的法，他生起修证的意愿，付出努力，不退堕、不懒散。他成就了定的圆满。由于这定的圆满，他感到满足，心愿圆满。他以这定的圆满抬高自己，贬低别人：‘我是得定者、心专一者，而其他那些比丘则是不得定者、心散乱者。’由于这定的圆满，对于那些更超越、更殊胜的法，他不生起修证的意愿，不付出努力，变得退堕、懒散。婆罗门，就像一个需要心材的人，站在一棵巨大、坚实、有心材的树前，却越过了心材，越过了软木材，砍下一些外皮带走，还以为那就是心材。凡是应该用真正心材来做的事，他都将达不到目的。婆罗门，我说这种人就像那个样子。
‘‘Idha pana, brāhmaṇa, ekacco puggalo 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko . So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, 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 nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
321然而，婆罗门，也有另一种人出于信心，从在家生活出家，成为无家者……他这样出家之后，获得了利养、恭敬和名声。但他不以此满足，心愿不以此圆满，不会因此抬高自己、贬低别人。对于更超越、更殊胜的法，他生起修证意愿，付出努力，不退堕、不懒散。他成就了戒的圆满。他对戒的圆满感到满意，但心愿没有因此圆满，不会因此抬高自己、贬低别人。对于更超越的法，他生起修证意愿……他成就了定的圆满。他对这定的圆满感到满意，但心愿没有因此圆满，不会因此抬高自己、贬低别人。对于更超越的法，他生起修证意愿……他成就了智见。由于这智见，他感到满足，心愿圆满。他以这智见抬高自己，贬低别人：‘我是知者、见者，而其他那些比丘则是无知者、无见者。’由于这智见，对于那些更超越、更殊胜的法，他不生起修证的意愿，不付出努力，变得退堕、懒散。婆罗门，就像一个需要心材的人，站在一棵巨大、坚实、有心材的树前，却越过了心材，砍下一些软木材带走，还以为那就是心材。凡是应该用真正心材来做的事，他都将达不到目的。婆罗门，我说这种人就像那个样子。
‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena…pe… 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So 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. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
322然而，婆罗门，也有另一种人出于信心，从在家生活出家，成为无家者……他这样出家之后，获得了利养、恭敬和名声。但他不因此满足，心愿不因此圆满，不会因此抬高自己、贬低别人。对于更超越、更殊胜的法，他生起修证的意愿，付出努力，不退堕、不懒散。他成就了戒的圆满。他对戒的圆满感到满意，但心愿没有因此圆满，不会因此抬高自己、贬低别人。对于更超越的法，他生起修证意愿……他成就了定的圆满。他对定的圆满感到满意，但心愿没有因此圆满，不会因此抬高自己、贬低别人。对于更超越的法，他生起修证意愿……他成就了智见。他对这智见感到满意，但心愿没有因此圆满，不会因此抬高自己、贬低别人。对于比智见更超越、更殊胜的法，他生起修证的意愿，付出努力，不退堕、不懒散。
‘‘Idha pana, brāhmaṇa, ekacco puggalo 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. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
323婆罗门，哪些法是比智见更超越、更殊胜的呢？这里，婆罗门，比丘远离感官欲乐，远离不善法，有寻、有伺，由远离而生起喜悦与安乐，进入并安住于初禅。婆罗门，这个法也是比智见更超越、更殊胜的。
‘‘Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
13婆罗门，再者，比丘以寻和伺的平息，内心净信，心达到专一，没有寻、没有伺，由定生起喜悦与快乐，进入并安住于第二禅。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
14婆罗门，再者，比丘以喜悦的消退，安住于舍心，有念、有正知，并以身体感受快乐，进入并安住于圣者们所宣称的“舍心、具念、快乐地安住”的第三禅。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayampi kho , brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
15婆罗门，再者，比丘以快乐的舍断和痛苦的舍断，之前喜悦与忧伤的灭没，进入并安住于不苦不乐、由舍心所生念之清净的第四禅。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
16婆罗门，再者，比丘完全超越一切色想，灭没瞋恚想，不作意种种想，思维“虚空是无限的”，进入并安住于空无边处。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
17婆罗门，再者，比丘完全超越空无边处，思维“识是无限的”，进入并安住于识无边处。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
18婆罗门，再者，比丘完全超越识无边处，思维“什么都没有”，进入并安住于无所有处。婆罗门，这个法也比智见更高、更殊胜。
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
19“婆罗门，再者，比丘完全超越无所有处之后，具足进入非想非非想处而安住。婆罗门，这个法也比智见更超胜、更微妙。”
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
20“婆罗门，再者，比丘完全超越非想非非想处之后，具足进入想受灭定而安住，而且他以智慧照见之后，诸漏完全灭尽。婆罗门，这个法也比智见更超胜、更微妙。婆罗门，这就是那些比智见更超胜、更微妙的法。”
‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.
324“婆罗门，就像有人需要心材、寻找心材、遍求心材，在一棵巨大、有心材的树立着的地方，只砍下心材、拿了它离去，他清楚地知道‘这是心材’。凡是凭心材应做的种种事，他都能达到那个目的。婆罗门，我说这个人正可比喻那种修行者。”
‘‘Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
22“婆罗门，因此，这梵行不以利养、恭敬、名声为利益，不以戒具足为利益，不以定具足为利益，不以智见为利益。婆罗门，而这不动心解脱——婆罗门，这梵行正是以此为目的，以此为心材，以此为终极。”
‘‘Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ , brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.
23听了这番话，宾嘎喇果洽婆罗门对世尊这样说：“好哇，乔达摩大师！好哇，乔达摩大师！……从今天起，请乔达摩大师把我当作尽形寿归依的在家信徒。”
Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
24其摄颂：
Tassuddānaṃ –
25小心材喻经完 第十
Cūḷasāropamasuttaṃ niṭṭhitaṃ dasamaṃ.
26譬喻品完 第三
Opammavaggo niṭṭhito tatiyo.
27其摄颂——
Tassuddānaṃ –
28还有莫利亚帕古那、阿梨咤、安达瓦那、迦提普纳、尼瓦波这些名字，
Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṃ nivāpo;
29罗西卡、尼鲁、大象称号者，接着又有小心材喻，以及宾嘎喇果洽。
Rāsikaṇerumahāgajanāmo, sārūpamo puna piṅgalakoccho.