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中部第29经 · 大心材喻经 Mahāsāropamasuttaṃ

本经目录九、大心材喻经

已对照

九、大心材喻经

9. Mahāsāropamasuttaṃ
307PTS 1.192缅 1.250已对照

三〇七、如是我闻——一时，世尊住在王舍城（Rājagaha）的灵鹫山（Gijjhakūṭa），提婆达多（Devadatta）离去不久。那时，世尊就提婆达多[之事]而告诸比丘——

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

“诸比丘，于此，有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴（dukkhakkhandha）的终结。’他这样出家之后，生起了利养、恭敬、名声（lābhasakkārasiloka）。他因那利养、恭敬、名声而心生满意、思愿圆满。他因那利养、恭敬、名声而称扬自己、贬抑他人：‘我是有利养、恭敬、名声的，而其他这些比丘是不知名的、威势微小的。’他因那利养、恭敬、名声而陶醉、放逸、陷入放逸；放逸而住于苦。

‘‘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 [lābhī silokavā (sī. pī.), lābhī sakkāra silokavā (syā.)], ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
PTS 1.193缅 1.251已对照

“诸比丘，譬如有人需求心材、寻求心材、为遍求心材而行，他来到一棵挺立着的、有心材的大树前，越过心材、越过边材、越过树皮、越过外皮，砍下枝叶、取了便走，[心]以为‘[这是]心材’。有眼之人见了他，会这样说：‘这位尊人实在不识心材，不识边材，不识树皮，不识外皮，不识枝叶。所以这位尊人虽需求心材、寻求心材、为遍求心材而行，来到一棵挺立着的、有心材的大树前，却越过心材、越过边材、越过树皮、越过外皮，砍下枝叶、取了便走，[心]以为“[这是]心材”；凡他以心材所应作的（sārena sārakaraṇīya），他将不能得其义利。’诸比丘，正是这样，于此有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个[苦蕴]的终结。’他这样出家之后，生起了利养、恭敬、名声。他因那利养、恭敬、名声而心生满意、思愿圆满。他因那利养、恭敬、名声而称扬自己、贬抑他人：‘我是有利养、恭敬、名声的，而其他这些比丘是不知名的、威势微小的。’他因那利养、恭敬、名声而陶醉、放逸、陷入放逸；放逸而住于苦。诸比丘，这就称为：比丘取了梵行的枝叶，并且就以此而止息了。

‘‘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 [tathāpāyaṃ (ka.)] 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已对照

三〇八、“诸比丘，而于此，有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意、思愿圆满。他因那戒具足而称扬自己、贬抑他人：‘我是持戒者、有善法者，而其他这些比丘是破戒者、有恶法者。’他因那戒具足而陶醉、放逸、陷入放逸；放逸而住于苦。

308. ‘‘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 paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
缅 1.252已对照

“诸比丘，譬如有人需求心材、寻求心材、为遍求心材而行，他来到一棵挺立着的、有心材的大树前，越过心材、越过边材、越过树皮，砍下外皮、取了便走，[心]以为‘[这是]心材’。有眼之人见了他，会这样说：‘这位尊人实在不识心材，不识边材，不识树皮，不识外皮，不识枝叶。所以这位尊人虽需求心材、寻求心材、为遍求心材而行，来到一棵挺立着的、有心材的大树前，却越过心材、越过边材、越过树皮，砍下外皮、取了便走，[心]以为“[这是]心材”；凡他以心材所应作的，他将不能得其义利。’

‘‘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.
PTS 1.194已对照

“诸比丘，正是这样，于此有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意、思愿圆满。他因那戒具足而称扬自己、贬抑他人：‘我是持戒者、有善法者，而其他这些比丘是破戒者、有恶法者。’他因那戒具足而陶醉、放逸、陷入放逸；放逸而住于苦。诸比丘，这就称为：比丘取了梵行的外皮，并且就以此而止息了。

‘‘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 paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
309缅 1.253已对照

三〇九、“诸比丘，而于此，有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意、思愿圆满。他因那定具足而称扬自己、贬抑他人：‘我是得定的、一心的（ekaggacitta），而其他这些比丘是心不得定的、心散乱的。’他因那定具足而陶醉、放逸、陷入放逸；放逸而住于苦。

309. ‘‘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.
已对照

“诸比丘，譬如有人需求心材、寻求心材、为遍求心材而行，他来到一棵挺立着的、有心材的大树前，越过心材、越过边材，砍下树皮、取了便走，[心]以为‘[这是]心材’。有眼之人见了他，会这样说：‘这位尊人实在不识心材，不识边材，不识树皮，不识外皮，不识枝叶。所以这位尊人虽需求心材、寻求心材、为遍求心材而行，来到一棵挺立着的、有心材的大树前，却越过心材、越过边材，砍下树皮、取了便走，[心]以为“[这是]心材”；凡他以心材所应作的，他将不能得其义利。’

‘‘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.
PTS 1.195缅 1.254已对照

“诸比丘，正是这样，于此有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意、思愿圆满。他因那定具足而称扬自己、贬抑他人：‘我是得定的、一心的，而其他这些比丘是心不得定的、心散乱的。’他因那定具足而陶醉、放逸、陷入放逸；放逸而住于苦。诸比丘，这就称为：比丘取了梵行的树皮，并且就以此而止息了。

‘‘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.
310已对照

三一〇、“诸比丘，而于此，有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意，然而思愿并不圆满。他不因那定具足而称扬自己，不贬抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智见（ñāṇadassana）。他因那智见而心生满意、思愿圆满。他因那智见而称扬自己、贬抑他人：‘我是知着、见着而住的，而其他这些比丘是不知、不见而住的。’他因那智见而陶醉、放逸、陷入放逸；放逸而住于苦。

310. ‘‘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.
PTS 1.196缅 1.255已对照

“诸比丘，譬如有人需求心材、寻求心材、为遍求心材而行，他来到一棵挺立着的、有心材的大树前，越过心材，砍下边材、取了便走，[心]以为‘[这是]心材’。有眼之人见了他，会这样说：‘这位尊人实在不识心材，不识边材，不识树皮，不识外皮，不识枝叶。所以这位尊人虽需求心材、寻求心材、为遍求心材而行，来到一棵挺立着的、有心材的大树前，却越过心材，砍下边材、取了便走，[心]以为“[这是]心材”；凡他以心材所应作的，他将不能得其义利。’诸比丘，正是这样，于此有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意，然而思愿并不圆满。他不因那定具足而称扬自己，不贬抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智见。他因那智见而心生满意、思愿圆满。他因那智见而称扬自己、贬抑他人：‘我是知着、见着而住的，而其他这些比丘是不知、不见而住的。’他因那智见而陶醉、放逸、陷入放逸；放逸而住于苦。诸比丘，这就称为：比丘取了梵行的边材，并且就以此而止息了。

‘‘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缅 1.256已对照

三一一、“诸比丘，而于此，有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意，然而思愿并不圆满。他不因那定具足而称扬自己，不贬抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智见。他因那智见而心生满意，然而思愿并不圆满。他不因那智见而称扬自己，不贬抑他人。他不因那智见而陶醉、不放逸、不陷入放逸；不放逸而成就了不时解脱（asamayavimokkha）。诸比丘，无有是处、无有可能：那位比丘会从那不时解脱（asamayavimutti）退失。

311. ‘‘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 [aṭṭhānaṃ kho panetaṃ (ka.)], bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
PTS 1.197已对照

“诸比丘，譬如有人需求心材、寻求心材、为遍求心材而行，他来到一棵挺立着的、有心材的大树前，只砍心材、取了便走，[心]了知‘[这是]心材’。有眼之人见了他，会这样说：‘这位尊人确实识得心材，识得边材，识得树皮，识得外皮，识得枝叶。所以这位尊人需求心材、寻求心材、为遍求心材而行，来到一棵挺立着的、有心材的大树前，便只砍心材、取了便走，[心]了知“[这是]心材”；凡他以心材所应作的，他将能得其义利。’

‘‘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.
缅 1.257已对照

“诸比丘，正是这样，于此有某位良家子出于信心从家出家、成为无家者，[心想]：‘我已沉陷于生、老、死、愁、悲、苦、忧、恼，沉陷于苦、为苦所迫；但愿能了知这整个苦蕴的终结。’他这样出家之后，生起了利养、恭敬、名声。他不因那利养、恭敬、名声而心生满意，思愿也不圆满。他不因那利养、恭敬、名声而称扬自己，不贬抑他人。他不因那利养、恭敬、名声而陶醉、不放逸、不陷入放逸；不放逸而成就了戒具足。他因那戒具足而心生满意，然而思愿并不圆满。他不因那戒具足而称扬自己，不贬抑他人。他不因那戒具足而陶醉、不放逸、不陷入放逸；不放逸而成就了定具足。他因那定具足而心生满意，然而思愿并不圆满。他不因那定具足而称扬自己，不贬抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智见。他因那智见而心生满意，然而思愿并不圆满。他不因那智见而称扬自己，不贬抑他人。他不因那智见而陶醉、不放逸、不陷入放逸；不放逸而成就了不时解脱。诸比丘，无有是处、无有可能：那位比丘会从那不时解脱退失。

‘‘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.
已对照

“诸比丘，如是，这梵行不是以利养、恭敬、名声为功德（ānisaṃsa）的，不是以戒具足为功德的，不是以定具足为功德的，也不是以智见为功德的。诸比丘，而这不动的心解脱（akuppā cetovimutti）——诸比丘，这梵行正是为了这个，这是心材，这是终极。”

‘‘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.
已对照

世尊说了这[番话]。那些比丘满意、欢喜世尊之所说。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
已对照

《大心材喻经》终，[《譬喻品》中之]第九[经]。

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.
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