中部29经/大树喻经(譬喻品[3])

这是我亲身听闻到的，有个时候，佛陀住在王舍城的灵鹫山上，提婆达多刚刚离去不久。那时，佛陀以提婆达多为题，对比丘们说：“比丘们，在此有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他因这利养、恭敬和名声而满足，心愿已了。他因这利养、恭敬和名声而自赞毁他：'我有利养、恭敬和名声，而这些其他比丘默默无闻，不受尊重。'他因这利养、恭敬和名声而骄傲、放逸，陷入放逸，因放逸而住于苦中。

比丘们，就像一个人想要寻找心材，在寻找心材时，越过一棵大树的心材、软木、树皮和树肤（树肤解释：内树皮），只砍下枝叶带走，以为那就是心材。有眼光的人看到后会说：'这个人不知道什么是心材，什么是软木，什么是树皮，什么是树肤，什么是枝叶。所以他在寻找心材时，越过了大树的心材、软木、树皮和树肤，只砍下枝叶带走，以为那就是心材。他想用心材做的事情是无法完成的。'

同样地，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他因这利养、恭敬和名声而满足，心愿已了。他因这利养、恭敬和名声而自赞毁他：'我有利养、恭敬和名声，而这些其他比丘默默无闻，不受尊重。'他因这利养、恭敬和名声而骄傲、放逸，陷入放逸，因放逸而住于苦中。比丘们，这就叫做比丘只得到梵行的枝叶，就此停止了（梵行解释：清净的行为，也就是断绝淫欲的行为，也指修行八正道）。

再者，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，心愿已了。他因这戒行圆满而自赞毁他：'我有戒行，品德良善，而这些其他比丘破戒，品行恶劣。'他因这戒行圆满而骄傲、放逸，陷入放逸，因放逸而住于苦中。

比丘们，就像一个人想要寻找心材，在寻找心材时，越过一棵大树的心材和软木，只砍下树皮带走，以为那就是心材。有眼光的人看到后会说：'这个人不知道什么是心材，什么是软木，什么是树皮，什么是树肤，什么是枝叶。所以他在寻找心材时，越过了大树的心材和软木，只砍下树皮带走，以为那就是心材。他想用心材做的事情是无法完成的。'

同样地，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，心愿已了。他因这戒行圆满而自赞毁他：'我有戒行，品德良善，而这些其他比丘破戒，品行恶劣。'他因这戒行圆满而骄傲、放逸，陷入放逸，因放逸而住于苦中。比丘们，这就叫做比丘只得到梵行的树皮，就此停止了。

再者，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满（定解释，见第九百三十二章）。他因这禅定圆满而满足，心愿已了。他因这禅定圆满而自赞毁他：'我有禅定，心一境性，而这些其他比丘心散乱，心不专一。'他因这禅定圆满而骄傲、放逸，陷入放逸，因放逸而住于苦中。

比丘们，就像一个人想要寻找心材，在寻找心材时，越过一棵大树的心材，只砍下软木带走，以为那就是心材。有眼光的人看到后会说：'这个人不知道什么是心材，什么是软木，什么是树皮，什么是树肤，什么是枝叶。所以他在寻找心材时，越过了大树的心材，只砍下软木带走，以为那就是心材。他想用心材做的事情是无法完成的。'

同样地，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满。他因这禅定圆满而满足，心愿已了。他因这禅定圆满而自赞毁他：'我有禅定，心一境性，而这些其他比丘心散乱，心不专一。'他因这禅定圆满而骄傲、放逸，陷入放逸，因放逸而住于苦中。比丘们，这就叫做比丘只得到梵行的软木，就此停止了。

再者，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满。他因这禅定圆满而满足，但心愿未了。他不因这禅定圆满而自赞毁他。他不因这禅定圆满而骄傲、放逸，不陷入放逸。他不放逸，成就智见。他因这智见而满足，心愿已了。他因这智见而自赞毁他：'我有智见，而这些其他比丘无智无见。'他因这智见而骄傲、放逸，陷入放逸，因放逸而住于苦中。

比丘们，就像一个人想要寻找心材，在寻找心材时，越过一棵大树的心材，只砍下树肤带走（树肤解释：树内皮），以为那就是心材。有眼光的人看到后会说：'这个人不知道什么是心材，什么是软木，什么是树皮，什么是树肤，什么是枝叶。所以他在寻找心材时，越过了大树的心材，只砍下树肤带走，以为那就是心材。他想用心材做的事情是无法完成的。'

同样地，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满。他因这禅定圆满而满足，但心愿未了。他不因这禅定圆满而自赞毁他。他不因这禅定圆满而骄傲、放逸，不陷入放逸。他不放逸，成就智见。他因这智见而满足，心愿已了。他因这智见而自赞毁他：'我有智见，而这些其他比丘无智无见。'他因这智见而骄傲、放逸，陷入放逸，因放逸而住于苦中。比丘们，这就叫做比丘只得到梵行的树肤，就此停止了。

再者，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满。他因这禅定圆满而满足，但心愿未了。他不因这禅定圆满而自赞毁他。他不因这禅定圆满而骄傲、放逸，不陷入放逸。他不放逸，成就智见。他因这智见而满足，但心愿未了。他不因这智见而自赞毁他。他不因这智见而骄傲、放逸，不陷入放逸。他不放逸，成就非时解脱（非时解脱解释：永久的解脱，永远的释放）。比丘们，这位比丘不可能从这非时解脱中退失。

比丘们，就像一个人想要寻找心材，在寻找心材时，砍下一棵大树的心材带走，知道那就是心材。有眼光的人看到后会说：'这个人知道什么是心材，什么是软木，什么是树皮，什么是树肤，什么是枝叶。所以他在寻找心材时，砍下大树的心材带走，知道那就是心材。他想用心材做的事情是可以完成的。'

同样地，比丘们，这里有一善男子，因信心而从在家出家，成为无家者，'我已陷入生、老、死、忧、悲、苦、恼、愁的苦海中，为苦所逼迫。也许我能找到这一切苦的终点。'他出家后获得利养、恭敬和名声。他不因这利养、恭敬和名声而满足，心愿未了。他不因这利养、恭敬和名声而自赞毁他。他不因这利养、恭敬和名声而骄傲、放逸，不陷入放逸。他不放逸，成就戒行圆满。他因这戒行圆满而满足，但心愿未了。他不因这戒行圆满而自赞毁他。他不因这戒行圆满而骄傲、放逸，不陷入放逸。他不放逸，成就禅定圆满。他因这禅定圆满而满足，但心愿未了。他不因这禅定圆满而自赞毁他。他不因这禅定圆满而骄傲、放逸，不陷入放逸。他不放逸，成就智见。他因这智见而满足，但心愿未了。他不因这智见而自赞毁他。他不因这智见而骄傲、放逸，不陷入放逸。他不放逸，成就非时解脱。比丘们，这位比丘不可能从这非时解脱中退失。

因此，比丘们，梵行的目的不是为了获得利养、恭敬和名声，不是为了戒行圆满，不是为了禅定圆满，不是为了智见。比丘们，这不动心解脱才是梵行的目的，这是它的核心，这是它的终点。“

佛陀说了这番话。那些比丘对佛陀的话感到欢喜，心满意足。

《大树喻经》终。

巴利语原版经文

MN.29/(9) Mahāsāropamasuttaṃ

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

　　 “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.

　　 “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti 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 ‘sāran’ti 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. “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.

　　 “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti 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 ‘sāran’ti 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 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. “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.

　　 “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti 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 ‘sāran’ti 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 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. “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.

　　 “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti 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 ‘sāran’ti 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. “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.

　　 “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti 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 ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’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, 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.

　　 “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 pariyosānan”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.