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中部第29經 · 大心材喻經 Mahāsāropamasuttaṃ

本經目錄九、大心材喻經

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九、大心材喻經

9. Mahāsāropamasuttaṃ
307PTS 1.192緬 1.250已對照

三〇七、如是我聞——一時，世尊住在王舍城（Rājagaha）的靈鷲山（Gijjhakūṭa），提婆達多（Devadatta）離去不久。那時，世尊就提婆達多[之事]而告諸比丘——

307. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –
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“諸比丘，於此，有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊（dukkhakkhandha）的終結。’他這樣出家之後，生起了利養、恭敬、名聲（lābhasakkārasiloka）。他因那利養、恭敬、名聲而心生滿意、思願圓滿。他因那利養、恭敬、名聲而稱揚自己、貶抑他人：‘我是有利養、恭敬、名聲的，而其他這些比丘是不知名的、威勢微小的。’他因那利養、恭敬、名聲而陶醉、放逸、陷入放逸；放逸而住於苦。

‘‘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緬 1.251已對照

“諸比丘，譬如有人需求心材、尋求心材、為遍求心材而行，他來到一棵挺立著的、有心材的大樹前，越過心材、越過邊材、越過樹皮、越過外皮，砍下枝葉、取了便走，[心]以為‘[這是]心材’。有眼之人見了他，會這樣說：‘這位尊人實在不識心材，不識邊材，不識樹皮，不識外皮，不識枝葉。所以這位尊人雖需求心材、尋求心材、為遍求心材而行，來到一棵挺立著的、有心材的大樹前，卻越過心材、越過邊材、越過樹皮、越過外皮，砍下枝葉、取了便走，[心]以為“[這是]心材”；凡他以心材所應作的（sārena sārakaraṇīya），他將不能得其義利。’諸比丘，正是這樣，於此有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個[苦蘊]的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他因那利養、恭敬、名聲而心生滿意、思願圓滿。他因那利養、恭敬、名聲而稱揚自己、貶抑他人：‘我是有利養、恭敬、名聲的，而其他這些比丘是不知名的、威勢微小的。’他因那利養、恭敬、名聲而陶醉、放逸、陷入放逸；放逸而住於苦。諸比丘，這就稱為：比丘取了梵行的枝葉，並且就以此而止息了。

‘‘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已對照

三〇八、“諸比丘，而於此，有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意、思願圓滿。他因那戒具足而稱揚自己、貶抑他人：‘我是持戒者、有善法者，而其他這些比丘是破戒者、有惡法者。’他因那戒具足而陶醉、放逸、陷入放逸；放逸而住於苦。

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.
緬 1.252已對照

“諸比丘，譬如有人需求心材、尋求心材、為遍求心材而行，他來到一棵挺立著的、有心材的大樹前，越過心材、越過邊材、越過樹皮，砍下外皮、取了便走，[心]以為‘[這是]心材’。有眼之人見了他，會這樣說：‘這位尊人實在不識心材，不識邊材，不識樹皮，不識外皮，不識枝葉。所以這位尊人雖需求心材、尋求心材、為遍求心材而行，來到一棵挺立著的、有心材的大樹前，卻越過心材、越過邊材、越過樹皮，砍下外皮、取了便走，[心]以為“[這是]心材”；凡他以心材所應作的，他將不能得其義利。’

‘‘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已對照

“諸比丘，正是這樣，於此有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意、思願圓滿。他因那戒具足而稱揚自己、貶抑他人：‘我是持戒者、有善法者，而其他這些比丘是破戒者、有惡法者。’他因那戒具足而陶醉、放逸、陷入放逸；放逸而住於苦。諸比丘，這就稱為：比丘取了梵行的外皮，並且就以此而止息了。

‘‘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緬 1.253已對照

三〇九、“諸比丘，而於此，有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意、思願圓滿。他因那定具足而稱揚自己、貶抑他人：‘我是得定的、一心的（ekaggacitta），而其他這些比丘是心不得定的、心散亂的。’他因那定具足而陶醉、放逸、陷入放逸；放逸而住於苦。

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.
已對照

“諸比丘，譬如有人需求心材、尋求心材、為遍求心材而行，他來到一棵挺立著的、有心材的大樹前，越過心材、越過邊材，砍下樹皮、取了便走，[心]以為‘[這是]心材’。有眼之人見了他，會這樣說：‘這位尊人實在不識心材，不識邊材，不識樹皮，不識外皮，不識枝葉。所以這位尊人雖需求心材、尋求心材、為遍求心材而行，來到一棵挺立著的、有心材的大樹前，卻越過心材、越過邊材，砍下樹皮、取了便走，[心]以為“[這是]心材”；凡他以心材所應作的，他將不能得其義利。’

‘‘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緬 1.254已對照

“諸比丘，正是這樣，於此有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意、思願圓滿。他因那定具足而稱揚自己、貶抑他人：‘我是得定的、一心的，而其他這些比丘是心不得定的、心散亂的。’他因那定具足而陶醉、放逸、陷入放逸；放逸而住於苦。諸比丘，這就稱為：比丘取了梵行的樹皮，並且就以此而止息了。

‘‘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已對照

三一〇、“諸比丘，而於此，有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意，然而思願並不圓滿。他不因那定具足而稱揚自己，不貶抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智見（ñāṇadassana）。他因那智見而心生滿意、思願圓滿。他因那智見而稱揚自己、貶抑他人：‘我是知著、見著而住的，而其他這些比丘是不知、不見而住的。’他因那智見而陶醉、放逸、陷入放逸；放逸而住於苦。

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緬 1.255已對照

“諸比丘，譬如有人需求心材、尋求心材、為遍求心材而行，他來到一棵挺立著的、有心材的大樹前，越過心材，砍下邊材、取了便走，[心]以為‘[這是]心材’。有眼之人見了他，會這樣說：‘這位尊人實在不識心材，不識邊材，不識樹皮，不識外皮，不識枝葉。所以這位尊人雖需求心材、尋求心材、為遍求心材而行，來到一棵挺立著的、有心材的大樹前，卻越過心材，砍下邊材、取了便走，[心]以為“[這是]心材”；凡他以心材所應作的，他將不能得其義利。’諸比丘，正是這樣，於此有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意，然而思願並不圓滿。他不因那定具足而稱揚自己，不貶抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智見。他因那智見而心生滿意、思願圓滿。他因那智見而稱揚自己、貶抑他人：‘我是知著、見著而住的，而其他這些比丘是不知、不見而住的。’他因那智見而陶醉、放逸、陷入放逸；放逸而住於苦。諸比丘，這就稱為：比丘取了梵行的邊材，並且就以此而止息了。

‘‘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緬 1.256已對照

三一一、“諸比丘，而於此，有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意，然而思願並不圓滿。他不因那定具足而稱揚自己，不貶抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智見。他因那智見而心生滿意，然而思願並不圓滿。他不因那智見而稱揚自己，不貶抑他人。他不因那智見而陶醉、不放逸、不陷入放逸；不放逸而成就了不時解脫（asamayavimokkha）。諸比丘，無有是處、無有可能：那位比丘會從那不時解脫（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已對照

“諸比丘，譬如有人需求心材、尋求心材、為遍求心材而行，他來到一棵挺立著的、有心材的大樹前，只砍心材、取了便走，[心]了知‘[這是]心材’。有眼之人見了他，會這樣說：‘這位尊人確實識得心材，識得邊材，識得樹皮，識得外皮，識得枝葉。所以這位尊人需求心材、尋求心材、為遍求心材而行，來到一棵挺立著的、有心材的大樹前，便只砍心材、取了便走，[心]了知“[這是]心材”；凡他以心材所應作的，他將能得其義利。’

‘‘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.
緬 1.257已對照

“諸比丘，正是這樣，於此有某位良家子出於信心從家出家、成為無家者，[心想]：‘我已沉陷於生、老、死、愁、悲、苦、憂、惱，沉陷於苦、為苦所迫；但願能了知這整個苦蘊的終結。’他這樣出家之後，生起了利養、恭敬、名聲。他不因那利養、恭敬、名聲而心生滿意，思願也不圓滿。他不因那利養、恭敬、名聲而稱揚自己，不貶抑他人。他不因那利養、恭敬、名聲而陶醉、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滿意，然而思願並不圓滿。他不因那戒具足而稱揚自己，不貶抑他人。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滿意，然而思願並不圓滿。他不因那定具足而稱揚自己，不貶抑他人。他不因那定具足而陶醉、不放逸、不陷入放逸；不放逸而成就了智見。他因那智見而心生滿意，然而思願並不圓滿。他不因那智見而稱揚自己，不貶抑他人。他不因那智見而陶醉、不放逸、不陷入放逸；不放逸而成就了不時解脫。諸比丘，無有是處、無有可能：那位比丘會從那不時解脫退失。

‘‘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.
已對照

“諸比丘，如是，這梵行不是以利養、恭敬、名聲為功德（ānisaṃsa）的，不是以戒具足為功德的，不是以定具足為功德的，也不是以智見為功德的。諸比丘，而這不動的心解脫（akuppā cetovimutti）——諸比丘，這梵行正是為了這個，這是心材，這是終極。”

‘‘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.
已對照

世尊說了這[番話]。那些比丘滿意、歡喜世尊之所說。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
已對照

《大心材喻經》終，[《譬喻品》中之]第九[經]。

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.
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