After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

Just as, bhikkhus, a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. But bypassing the heartwood, passing over the sapwood, passing over the bark, passing over the dry outer bark, he would cut off and take the branches and leaves, thinking, ‘This is the heartwood.’ Then a man with eyes, seeing him, might say: ‘Surely this good man did not know the heartwood, nor the sapwood, nor the bark, nor the dry outer bark, nor the branches and leaves. For although he was desiring heartwood, seeking heartwood, wandering in search of heartwood, he went right past the heartwood, past the sapwood, past the bark, past the dry outer bark, and having cut off and taken the branches and leaves, he departed, thinking, “This is the heartwood.” Whatever it was this good man had to make with heartwood, his aim will not be accomplished.’

The Buddha describes four kinds of people based on their ethical conduct and the qualities of their associates, comparing them to trees made of softwood or heartwood and surrounded by softwood or heartwood trees.

4 And how, bhikkhus, is a person made of heartwood and surrounded by heartwood? Here, bhikkhus, a certain person is virtuous and endowed with wholesome qualities, and their associates are virtuous and endowed with wholesome qualities. In this way, bhikkhus, a person is made of heartwood and surrounded by heartwood. Just as, bhikkhus, a tree made of heartwood is surrounded by heartwood trees, so too, bhikkhus, I speak of this kind of person as its counterpart.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

The wisdom of the non-learner has arisen, this is the final accumulation; It is the heartwood of the spiritual life, in which there is no further dependence.

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

“Bhikkhus, just as whatever heartwood fragrances there are, all of them are overshadowed by red sandalwood; red sandalwood is considered to be the foremost of them because of its superior intensity. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in diligence and meet together in diligence. Diligence is considered the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.”

Verses depicting the path to liberation through the central metaphor of a serpent shedding its skin. Each stanza illustrates how a bhikkhu abandons defilements like anger, passion, craving, and conceit, thereby casting off attachment to this world and the next.

One who has found no |essence::core, the heartwood [sāra]| in states of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, like one in search of flowers on a fig tree; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

Just as, Ānanda, a great tree standing sound and possessing heartwood might have its largest branch break off, so too, Ānanda, in the great community of bhikkhus standing sound and possessing heartwood, Sāriputta has attained final Nibbāna.

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

Suppose, bhikkhus, there is a tree without branches and leaves. Then its shoots do not grow to fullness; also its bark, sapwood, and heartwood do not grow to fullness.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

Imagine, friend, a man in search of heartwood, seeking, and questing for heartwood, takes a sharp axe into the forest. He finds a large banana plant, straight, fresh, without any fruit-bud. He cuts it at the root, cuts off the top, and peels away the outer layers. Yet, in doing so, he would find neither heartwood nor sapwood, let alone heartwood.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Just as, bhikkhus, a man seeking heartwood, searching for the essence of heartwood, and on a quest for heartwood, taking a sharp axe, would enter the forest. There he would see a large banana tree, straight, young, and without a defect. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would peel away the outer sheaths. Peeling away the outer sheaths, he would not find even softwood, much less heartwood. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in the trunk of a banana tree, bhikkhus?

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

Just as bhikkhus, among all heartwood fragrances, red sandalwood is considered the finest, so too, bhikkhus, when the recognition of impermanence is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for materiality, all desire for becoming, all ignorance, and it utterly uproots the conceit ‘I am.’

An Anthology of Discourses from the Pali Canon

### 7. The Path to Liberation 1. Why Does One Enter the Path 1. The Arrow of Birth, Aging, and Death - MN 63 2. [The Heartwood of the Spiritual Life - MN 29](/mn29) 3. The Fading Away of Lust - SN 45.41 2. [Analysis of the Eightfold Path - SN 45.8](/sn45.8) 3. [Good Friendship - SN 45.2](/sn45.2) 4. [The Graduated Training - MN 27](/mn27) 5. [The Higher Stages of Training with Similes - MN 39](/mn39)

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

“Just as, Venerable Gotama, near a village or town, there stands a great sal tree. Its branches and leaves fall off, its bark peels away, and its sapwood disintegrates. In time, it stands clean, devoid of branches, bark, and sapwood, established in its heartwood. Similarly, the teaching of Venerable Gotama stands purified, free of branches, bark, and sapwood, established in its essence.

The Buddha explains the five lower fetters and the way of practice for abandoning them.

Ānanda, there is a path and a way of practice for the abandonment of the five lower fetters. That one could understand, see, or abandon these five lower fetters without following this path and way of practice — this is not possible. Just as it is impossible to cut out the heartwood of a large, solid tree standing with heartwood without first cutting through its bark and sapwood, similarly, it is not possible to abandon the five lower fetters without adhering to the correct path and way of practice.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

“Bhikkhus, this assembly is |free from chaff::without waste material [apalāpa]|; this assembly is free of idle chatter; it is firmly grounded in pure |essence::core, the heartwood [sāra]|. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverent salutation with joined palms, an unsurpassed field of merit for the world. Such is this Saṅgha of bhikkhus; such is this assembly, that even a small gift given to it becomes abundant, and a large gift becomes even greater. Such is this Saṅgha of bhikkhus; such is this assembly, that it is rare to encounter in the world. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worth journeying long distances, even carrying one’s provisions in a bag, to behold it.

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

“Friends, it is as though a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. Yet having passed over the root, passed over the trunk, he would think to seek heartwood among the branches and leaves. And so it is with you, sirs, when the teacher is present before you, face to face, you think to ask us about this matter, having bypassed the Blessed One. For knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]| personified, |divine::God [brahma]| personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the |deathless::deathless state, epithet of Nibbāna [amata]|, the master of reality, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

If one considers oneself |dear::beloved [piya]|, one should guard oneself well; In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|, the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.

In the Gosiṅga Sal wood park, Sāriputta asks several elder disciples what kind of monk illuminates the place. Each answers based on their personal strength — learning, seclusion, divine eye, asceticism, Dhamma dialogue and mastery over mind. They present their answers to the Buddha, who affirms that all have spoken well and then shares his own answer.

Thus have I heard—At one time, the Blessed One was dwelling at this Gosiṅga Sal wood park together with a large gathering of well-known elder disciples—namely, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|, the venerable |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]|, the venerable |Mahākassapa::foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great [mahākassapa]|, the venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, the venerable |Revata::Venerable Revata is regarded as the foremost disciple of the Buddha in forest dwelling [revata]|, the venerable |Ānanda::foremost disciple of the Buddha in great learning, remembrance, conduct, resoluteness and service [ānanda]|, and many other distinguished elder disciples.