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Majjhima Nikāya 99 Middle Discourses 99
Subhasutta With Subha
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business. Now on that occasion the student (divine) Subha, Todeyya’s son, was staying in a certain householder’s residence at Sāvatthi for some business or other.
Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca: Then Subha said to that householder, Then he asked the householder in whose residence he was staying:
“sutaṁ metaṁ, gahapati: “Householder, I have heard that ‘Householder, I have heard that
‘avivittā sāvatthī arahantehī’ti. Sāvatthī does not lack for perfected ones. Sāvatthi is not lacking in Arahants.
Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti? What ascetic or brahmin might we pay homage to today?” What monk or divine is there whom we may honour today?’
“Ayaṁ, bhante, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. “Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ‘Venerable sir, there is this Blessed One living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.
Taṁ, bhante, bhagavantaṁ payirupāsassū”ti. You can pay homage to him.” You may honour the Blessed One, venerable sir.’
Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him. Then having heard (what) the householder (said), the student (divine) Todeyya’s son went to the Blessed One and exchanged greetings with him,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, asked the Blessed One:
“brāhmaṇā, bho gotama, evamāhaṁsu: “Worthy Gotama, the brahmins say: ‘Master Gotama, sir, divines say this:
‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti. ‘Laypeople succeed in the system of the skillful teaching, not renunciates.’ “A householder is one who has embarked upon a profitable dhamma of the true way; one gone forth into homelessness has not embarked upon a profitable dhamma of the true way.”
Idha bhavaṁ gotamo kimāhā”ti? What do you say about this?” What does Master Gotama say about that?’
“Vibhajjavādo kho ahamettha, māṇava; “On this point, student, I speak after analyzing the question, ‘Here, student (divine), I am one who answers after analysing.
nāhamettha ekaṁsavādo. not one-sidedly. I do not answer one-sidedly.
Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. I don’t praise wrong practice for either laypeople or renunciates. I do not commend the wrong way in either a householder or one gone forth,
Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. for either a householder or one gone forth who has entered on the wrong way is for that reason not one who has embarked upon a profitable dhamma of the true way.
Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. I praise right practice for both laypeople and renunciates. I commend the right way in either a householder or one gone forth,
Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.” for either a householder or one gone forth who has entered on the right way is for that reason one who has embarked upon a profitable dhamma of the true way.’
“Brāhmaṇā, bho gotama, evamāhaṁsu: “Worthy Gotama, the brahmins say: ‘Master Gotama, sir, divines say thus:
‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; ‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful. “The field of action in the household life since it has greatly to do with (public) affairs, with functions, with engagements, with undertakings, is very fruitful;
appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti. But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’ the field of action in the life gone forth, since it has little to do with (public) affairs, with functions, with engagements, with undertakings, is fruitless.”
Idha bhavaṁ gotamo kimāhā”ti. What do you say about this?” What does Master Gotama say about this?’
“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; “On this point, too, I speak after analyzing the question, ‘Here too, student (divine), I am one who answers after analysing.
nāhamettha ekaṁsavādo. not one-sidedly. I do not answer one-sidedly.
Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. There is a field of action that has greatly to do with (public) affairs, with functions, with engagements, with undertakings, and when it fails it is fruitless.
atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. There is a field of action that has greatly to do with (public) affairs with functions, with engagements, with undertakings, and when it succeeds it is very fruitful.
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. There is a field of action that has little to do with (public) affairs, with functions, with engagements, with undertakings, and when it fails it is fruitless.
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. There is a field of action that has little to do with (public) affairs, with functions, with engagements, with undertakings, and when it succeeds, it is very fruitful.
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? ‘What is a field of action that has greatly to do with (public) affairs, with undertakings, and when it fails is fruitless?
Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Farming. Agriculture is such a field of action.
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? ‘What is a field of action that has greatly to do with (public) affairs, … with undertakings, and when it succeeds is very fruitful?
Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Again, it is farming. Agriculture, too, is such a field of action.
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? ‘What is a field of action that has little to do with (public) affairs … with undertakings, and when it fails is fruitless?
Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Trade. Trade is such a field of action.
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? ‘What is a field of action that has little to do with (public) affairs … with understandings, and when it succeeds is very fruitful?
Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Again, it’s trade. Trade, too, is such a field of action.
Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful; ‘Just as the field of action consisting in agriculture, which has greatly to do with (public) affairs, with functions, with engagements, with undertakings, is fruitless when it fails,
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. so too the household life which is such a field of action, is fruitless when it fails.
Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful. ‘Just as the field of action consisting in agriculture, which has greatly to do with (public) affairs … with undertakings, is very fruitful when it succeeds,
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. so too the household life which is such a field of action, is very fruitful when it succeeds.
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful; ¹ ‘Just as the field of action consisting in trade, which has little to do with (public) affairs, with functions, with engagements, with undertakings, is fruitless when it fails,
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. so too the going forth which is such a field of action, is fruitless when it fails.
Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; but when it succeeds it is very fruitful.” ‘Just as the field of action consisting in trade, which has little to do with (public) affairs … with undertakings, is very fruitful when it succeeds,
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti. so too the going forth which is such a field of action, is very fruitful when it succeeds.’
“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. “Worthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.” ‘Master Gotama, sir, divines describe five dhammas for the performance of merit, for embarking upon the profitable.’
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—
sace te agaru—“If you don’t mind, ‘If it is no trouble to you, student (divine),
sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti. please explain these in this assembly.” it would be good if you would state in this assembly those five dhammas that divines describe for the performance of merit, for embarking upon the profitable.’
“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti. “It’s no trouble when good fellows such as yourself are sitting here.” ‘It is no trouble for me, Master Gotama, sir, (in an assembly) where you, sirs, or such as you, sirs, are seated.’
“Tena hi, māṇava, bhāsassū”ti. “Well, speak then, student.” ‘Then you may state them, student (divine).’
“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. “Worthy Gotama, truth is the first thing. ‘Master Gotama, sir, divines describe truth as the first dhamma for the performance of merit, for embarking upon the profitable.
Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Fervor is the second thing. Divines describe asceticism as the second dhamma for the performance of merit, for embarking upon the profitable.
Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Chastity is the third thing. Divines describe the life divine as the third dhamma for the performance of merit, for embarking upon the profitable.
Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Recitation is the fourth thing. Divines describe study as the fourth dhamma for the performance of merit, for embarking upon the profitable.
Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Generosity is the fifth thing. Divines describe generosity as the fifth dhamma for the performance of merit, for embarking upon the profitable.
Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. These are the five dhammas that divines describe for the performance of merit, for embarking upon the profitable.
Idha bhavaṁ gotamo kimāhā”ti? What do you say about this?” What does Master Gotama say about this?’
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: “Well, student, is there even a single one of the brahmins who says this: ‘How then, student (divine), do divines have any single divine among them who says thus:
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? ‘I declare the result of these five things after realizing it with my own insight’?” “I describe the ripening of these five dhammas, having realized it by direct knowledge”?’
“No hidaṁ, bho gotama”. “No, worthy Gotama.” ‘No, Master Gotama, sir.’
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: “Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: ‘How then, do divines have any single teacher or teacher’s teacher back to the seventh generation of teachers among them, who say thus:
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? ‘I declare the result of these five things after realizing it with my own insight’?” “I describe the ripening of these five dhammas, having realized it by direct knowledge”?’
“No hidaṁ, bho gotama”. “No, worthy Gotama.” ‘No, Master Gotama, sir.’
“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. ‘How then, did the divines’ former sages, makers of the hymns, tellers of the hymns, whose ancient hymnal has been chanted, told and compiled, which divines now keep chanting and pronouncing, the pronouncements that thay keep pronouncing and the recitations that they keep reciting—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa and Bhagu—
tepi evamāhaṁsu: Did even they say: did these say thus:
‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti? ‘We declare the result of these five things after realizing it with our own insight’?” “We describe the ripening of these five dhammas, having realized it by direct knowledge”?’
“No hidaṁ, bho gotama”. “No, worthy Gotama.” ‘No, Master Gotama, sir.’
“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: “So, student, it seems that there is not a single one of the brahmins, ‘So divines, it seems, have no single divine among them who says thus:
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; “I describe the ripening of these five dhammas, having realized it by direct knowledge”;
natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: not even anyone back to the seventh generation of tutors, and divines have no single teacher, or teacher’s teacher back to the seventh generation of teachers among them, who says thus:
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; “I describe the ripening of these five dhammas, having realized it by direct knowledge”;
yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. nor even the ancient seers of the brahmins and the divines’ former sages, makers of the hymns, tellers of the hymns, whose ancient hymnal has been chanted, told and compiled, which divines now keep chanting and pronouncing, the pronouncements that they keep pronouncing and the recitations that they they keep reciting—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa and Bhagu—
Tepi na evamāhaṁsu: who says: these too did not say thus:
‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti. ‘We declare the result of these five things after realizing it with our own insight.’ “We describe the ripening of these five dhammas, having realized it by direct knowledge.”
Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. Suppose there were a file of blind men each in touch with the next: the first one does not see and the middle one does not see and the last one does not see.
evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” So too, it must be with the divines’ declarations: the first one does not see, the middle one does not see, and the last one does not see.’
Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying, When this was said, the student (divine) Subbha, Todeyya’s son, was angry and displeased with the mention of the simile of the blind men’s file, and scorning, disparaging and censuring the Blessed One thus:
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: “The ascetic Gotama will be worsted!” He said to the Buddha: ‘The monk Gotama will be (shown to be) mistaken.’ He said to him:
“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: “Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says: ‘Master Gotama, sir, Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga Grove (at Ukkaṭṭhā) has spoken thus.
‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti. ‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones. “So indeed there are certain monks and divines here who claim distinction higher than the human state worthy of Noble Ones’ knowledge and vision;
Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati. But their statement turns out to be a joke—mere words, vacuous and hollow. but what they say turns out to be laughable, it is mere empty, vain words.
Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones? For how can a human being know or see or realize a distinction higher than the human state worthy of Noble Ones’ knowledge and vision?
netaṁ ṭhānaṁ vijjatī’”ti? That is not possible.’” That is not possible.”’
“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti? “But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?” ‘How then, has Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga Grove (at Ukkaṭṭhā) understood how to encompass with mind the minds of all monks and divines?’
“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti? “Worthy Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?” ‘Master Gotama, sir, Pokkharasāti the divine does not even understand how to encompass with mind the mind of even his own bondswoman, Puṇṇikā, so how could he encompass with mind the minds of all monks and divines?’
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. “Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. ‘Suppose there were a man blind from birth who could not see dark and light forms, or blue or yellow or red or pink forms, or even and uneven (places), or the stars, the moon and the sun,
So evaṁ vadeyya: They’d say: and he said:
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; ‘There’s no such thing as dark and bright sights, and no-one who sees them. “There are no dark and light forms,
natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī; There’s no such thing as blue, no blue,
natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; yellow, yellow,
natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; red, red
natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; magenta, or pink forms,
natthi samavisamaṁ, natthi samavisamassa dassāvī; even and uneven ground, no even and uneven (places),
natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; stars, no stars,
natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. moon and sun, and no-one who sees these things. moon and sun and there is no seer of them either.
Ahametaṁ na jānāmi, ahametaṁ na passāmi; I don’t know it or see it, I do not know that, I do not see that,
tasmā taṁ natthī’ti. therefore it doesn’t exist.’ therefore there is none of that”,
Sammā nu kho so, māṇava, vadamāno vadeyyā”ti? Would they be speaking rightly?” would he be speaking rightly?’
“No hidaṁ, bho gotama. “No, worthy Gotama. ‘No, Master Gotama, sir.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī; There are such things as dark and bright sights, and one who sees them.
atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī; There is blue,
atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī; yellow,
atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; red,
atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; magenta,
atthi samavisamaṁ, atthi samavisamassa dassāvī; even and uneven ground,
atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; stars,
atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. moon and sun, and one who sees these things.
‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; So it’s not right to say this: ‘I don’t know it or see it,
tasmā taṁ natthī’ti; therefore it doesn’t exist.’”
na hi so, bho gotama, sammā vadamāno vadeyyā”ti. By so saying he would not be speaking rightly.’
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. “In the same way, Pokkharasāti is blind and sightless. ‘So too, Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga grove (at Ukkaṭṭhā) is blind and sightless.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. That he should know or realize any distinction higher than the human state worthy of Noble Ones’ knowledge and vision, is not possible.
Taṁ kiṁ maññasi, māṇava, What do you think, student? How do you conceive this, student (divine),
ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—There are well-to-do brahmins of Kosala such as for these Kosalan divines of great property such as
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti? the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” Caṅkī the divine, Tārukkha the divine, Janussoni the divine, Todeyya the divine, your father, which is better, that the speech they utter (accords with) the convention current in the world or (does) not (accord with) the convention current in the world?’
“Sammuccā, bho gotama”. “That it agrees, worthy Gotama.” ‘The convention current in the world, Master Gotama, sir.’
“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti? “What’s better for them: that their speech is thoughtful or thoughtless?” ‘Which is the better for them: that the speech they utter is well-advised or ill-advised?’
“Mantā, bho gotama”. “That it is thoughtful.” ‘Well-advised, Master Gotama, sir.’
“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti? “What’s better for them: that their speech follows reflection or is unreflective?” ‘Which is better for them: that the speech they utter is after reflexion or not after reflexion?’
“Paṭisaṅkhāya, bho gotama”. “That it follows reflection.” ‘After reflexion, Master Gotama, sir.’
“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti? “What’s better for them: that their speech is beneficial or worthless?” ‘Which is better for them: that the speech they utter is connected with good, or not?’
“Atthasaṁhitaṁ, bho gotama”. “That it’s beneficial.” ‘Connected with good, Master Gotama, sir.’
“Taṁ kiṁ maññasi, māṇava, “What do you think, student? ‘How do you conceive this, student (divine),
yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?” if that is so, is the speech uttered by Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga Grove (at Ukkaṭṭhā) the convention current in the world or that not current in the world?’
“Asammuccā, bho gotama”. “It disagrees, worthy Gotama.” ‘That not current in the world, Master Gotama, sir.’
“Mantā vācā bhāsitā amantā vā”ti? “Is it thoughtful or thoughtless?” ‘Well-advised or ill-advised?’
“Amantā, bho gotama”. “Thoughtless.” ‘Ill-advised, Master Gotama, sir.’
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? “Is it reflective or unreflective?” ‘After reflexion or not after reflexion?’
“Appaṭisaṅkhāya, bho gotama”. “Unreflective.” ‘Not after reflexion, Master Gotama, sir.’
“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti? “Is it beneficial or worthless?” ‘Connected with good or not?’
“Anatthasaṁhitā, bho gotama”. “Worthless.” ‘Not connected with good, Master Gotama, sir.’
“Pañca kho ime, māṇava, nīvaraṇā. “Student, there are these five hindrances. ‘Now there are these five hindrances.
Katame pañca? What five? What are the five?
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. There is the hindrance of desire for sensual pleasure, the hindrance of ill-will, the hindrance of lethargy-and-drowsiness, the hindrance of agitation-and-worry, the hindrance of uncertainty.
ime kho, māṇava, pañca nīvaraṇā. These are the five hindrances. These are the five hindrances.
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. Pokkharasāti is veiled, shrouded, covered, and engulfed by these five hindrances. Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga Grove (at Ukkaṭṭhā) is blocked and hindered and caught up and enveloped by these five hindrances.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. That he should know or see or realize any distinction higher than the human state worthy of a Noble One’s knowledge and vision, is not possible.
Pañca kho ime, māṇava, kāmaguṇā. There are these five kinds of sensual stimulation. Now there are these five cords of sensual desire.
Katame pañca? What five? What are the five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are forms cognizable by the eye that are wished for, desirable, agreeable and likeable, connected with sensual desire and provocative of lust.
sotaviññeyyā saddā …pe… There are sounds known by the ear … There are sounds cognizable by the ear …
ghānaviññeyyā gandhā … smells known by the nose … There are odours cognizable by the nose …
jivhā viññeyyā rasā … tastes known by the tongue … There are flavours cognizable by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are tangibles cognizable by the body that are wished for, desireable, agreeable, and likeable, connected with sensual desire and provocative of lust.
ime kho, māṇava, pañca kāmaguṇā. These are the five kinds of sensual stimulation.
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Pokkharasāti the divine of the Opamaññas and (lord) of the Subhaga Grove (at Ukkaṭṭhā) being entangled with and unwarily committed to these five cords of sensual desires, enjoys them, without either seeing the danger in them or understanding the escape from them.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. That he should know or see or realize any distinction higher than the human state worthy of a Noble One’s knowledge and vision, is not possible.
Taṁ kiṁ maññasi, māṇava, What do you think, student? How do you conceive this, student (divine, of two fires, namely,)
yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?” a fire made to blaze dependent on fuel consisting of grass and wood, and a fire made to blaze dependent on fuel free from grass and wood (and the like), which would have (a better) flame and colour and radiance?’
“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. “If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.” ‘If such a thing were possible, Master Gotama, the fire made to blaze dependent on fuel free from grass and wood (and the like) would have (a better) flame and colour and radiance.’
“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. “But it isn’t possible, except by psychic power. ‘It is impossible, it cannot happen, that a fire should be made to blaze dependent on fuel free from grass and wood (and the like) except by one possessed of (supernormal) success.
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. The kind of happiness which is dependent on the five cords of sensual desires is like the fire made to blaze dependent on fuel consisting of grass and wood, I say.
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. That kind of happiness which is quite independent of sensual desires, independent of unprofitable dhammas, is like the fire made to blaze dependent on fuel free from grass and wood, I say.
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? And what is rapture that’s apart from sensual pleasures and unskillful qualities? And what is that kind of happiness which is quite independent of sensual desires, independent of unprofitable dhammas?
Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Here, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna which is accompanied by initial application and sustained application, with happiness and (bodily) pleasure born of seclusion.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. This is rapture that’s apart from sensual pleasures and unskillful qualities. Now this kind of happiness is quite independent of sensual desires, independent of unprofitable dhammas.
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Again, with the stilling of initial and sustained application, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without initial application and without sustained application, with happiness and (bodily) pleasure born of concentration.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. This too is rapture that’s apart from sensual pleasures and unskillful qualities. Now this kind of happiness, too, is quite independent of sensual desires, independent of unprofitable dhammas.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?” ‘When divines describe those five dhammas for the performance of merit, for embarking upon the profitable, which of these dhammas do they describe as the most fruitful for performance of merit, for embarking upon the profitable?’
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti. “Generosity.” ‘Of these they describe generosity as the most fruitful, Master Gotama, sir.’
“Taṁ kiṁ maññasi, māṇava, “What do you think, student? ‘How do you conceive this, student (divine),
idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Suppose a brahmin was setting up a big sacrifice. some great sacrificial offering might fall to some divine (to make),
Atha dve brāhmaṇā āgaccheyyuṁ: Then two brahmins came along, and then two divines went (there, thinking):
‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. thinking to participate. “We will take part in the great sacrifice of the divine named so-and-so”,
Tatrekassa brāhmaṇassa evamassa: Then one of those brahmins thought: and thereupon one divine thought:
‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’ “If only I might get the best seat, the best water, the best alms-food in the refectory, and the other divine might not get the best seat, the best water, the best alms-food in the refectory!”
Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. And it is possible that the other divine, and not that divine, might get the best seat, the best water, the best alms-food in the refectory,
‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’ and he, not getting them,
iti so kupito hoti anattamano. they get angry and bitter. might be angry and displeased.
Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti? What do the brahmins say is the result of this?” Now, how do divines describe the ripening of that divine’s (kamma)?’
“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti: “Worthy Gotama, brahmins don’t give gifts so that ‘Master Gotama, sir, divines do not give gifts thus;
‘iminā paro kupito hotu anattamano’ti. others will get angry and upset.
Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti. Rather, they give only out of sympathy.” on the contrary, divines give gifts out of pity.’
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—“In that case, isn’t compassion a sixth ground for making merit?” ‘That being so, then divines have this as the sixth instance of the performance of merit,
yadidaṁ anukampājātikan”ti. namely, that done out of pity?’
“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—“In that case, compassion is a sixth ground for making merit.” ‘That being so, Master Gotama, sir, then divines have this as the sixth instance of the performance of merit, namely,
yadidaṁ anukampājātikan”ti. namely, that done out of pity.’
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi—“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: ‘Where do you see most those five dhammas that divines describe for the performance of merit, for embarking on the profitable:
gahaṭṭhesu vā pabbajitesu vā”ti? among laypeople or renunciates?” among householders or among those gone forth?’
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu. “Mostly among renunciates, and less so among lay people. ‘These five dhammas that divines describe for the performance of merit, for embarking on the profitable, Master Gotama, I see much among those gone forth and little among householders.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth, For a householder, having greatly to do with public affairs, with functions, with engagements, with undertakings, is not constantly and invariably a speaker of truth,
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. but one gone forth, having little to do with public affairs, with engagements, with undertakings, is constantly and invariably a speaker of truth.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … be fervent, For the same reasons a householder does not practice constant and invariable asceticism,
brahmacārī hoti … be chaste, does not lead the life divine,
sajjhāyabahulo hoti … rehearse a lot, does not study much,
cāgabahulo hoti; or be very generous. or have much generosity;
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent, while one gone forth practises constant and invariable asceticism,
brahmacārī hoti … be chaste, leads the life divine,
sajjhāyabahulo hoti … rehearse a lot, studies much,
cāgabahulo hoti. and be very generous. and has much generosity.
Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.” These five dhammas that divines describe for the performance of merit, for embarking on the profitable, I see much among those gone forth and little among householders.’
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi—“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for ‘Now those five dhammas that divines describe for the performance of merit, for embarking upon the profitable, those I call equipments of mind,
yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. developing a mind free of enmity and ill will. that is to say, for the development of a mind which is free from hostility and free from ill-will.
Idha, māṇava, bhikkhu saccavādī hoti. Take a mendicant who speaks the truth. ‘Here a bhikkhu is a speaker of truth.
So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. (By thinking:) “I am a speaker of truth”, he finds inspiration in the meaning, he finds inspiration in the dhamma, he finds gladness connected with Dhamma;
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—And I say that joy connected with the skillful is a prerequisite of the mind for and it is that gladness associated with what is profitable that I call an equipment of mind,
yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. developing a mind free of enmity and ill will. that is to say, for the development of a mind free from hostility and free from ill,-will.
Idha, māṇava, bhikkhu tapassī hoti …pe… Take a mendicant who is fervent … ‘Here a bhikkhu is an ascetic. (By thinking:) “I am an ascetic”, he finds inspiration in the meaning … a mind free from hostility and free from ill-will.
brahmacārī hoti …pe… is chaste … ‘Here a bhikkhu is one who leads the life divine. (By thinking:) “I am one who leads the life divine”, he finds inspiration in the meaning … a mind free from hostility and free from ill-will.
sajjhāyabahulo hoti …pe… rehearses a lot … ‘Here a bhikkhu is one who studies much. (By thinking:) “I am one who studies much”, he finds inspiration in the meaning … a mind free from hostility and free from ill-will.
cāgabahulo hoti. and is very generous. ‘Here a bhikkhu has much generosity.
So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. (By thinking:) “I have much generosity”, he finds inspiration in the meaning, he finds inspiration in the dhamma, he finds gladness connected with Dhamma;
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—And I say that joy connected with the skillful is a prerequisite of the mind for and it is that gladness associated with what is profitable that I call an equipment of mind,
yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. developing a mind free of enmity and ill will. that is to say, for the development of mind free from hostility and free from ill-will.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi—I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for ‘As to those five dhammas that divines describe … I call them an equipment of mind …
yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti. developing a mind free of enmity and ill will.” free from hostility and free from ill-will.’
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: When he had spoken, Subha said to him, When this was said, the student (divine) Subha, Todeyya’s son, said to the Blessed One:
“sutaṁ metaṁ, bho gotama: “Worthy Gotama, I have heard that ‘Master Gotama, sir, I have heard (it said) that
‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti. the ascetic Gotama knows a path to company with divinity.” the monk Gotama knows the path to the Divinity’s (Brahma’s) Retinue.’
“Taṁ kiṁ maññasi, māṇava, “What do you think, student? ‘How do you conceive this, student (divine),
āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti? Is the village of Naḷakāra nearby?” is the village of Naḷakāra near here, not far from here?’
“Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti. “Yes it is, sir.” ‘Yes, sir, the village of Naḷakāra is near here, not far from here.’
“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; “What do you think, student? Suppose a person was born and raised in Naḷakāra. ‘How do you conceive this, student (divine), suppose a man were born and brought up in the village of Naḷakāra,
tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ; And as soon as they left the town some people asked them for the road to Naḷakāra. and then when he had only recently left Naḷakāra they asked him the path to the village,
siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti? Would they be slow or hesitant to answer?” would he be slow or hesitant (in answering)?’
“No hidaṁ, bho gotama”. “No, worthy Gotama. ‘No, Master Gotama, sir.
“Taṁ kissa hetu”? Why is that? Why is that?
“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.” Because that man has been born and brought up in the village of Naḷakāra: he is well acquainted with all paths to it.’
“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. “Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. ‘Still a man born and brought up in the village of Naḷakāra might, on being asked about the path to the village, be slow or hesitant, but a Tathāgata on being asked about the path to the world of the Divinity would never be slow or hesitant.
Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti. I understand divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.” I understand the Divinity and the World of the Divinity and I also understand how one practises in order to reappear in the World of the Divinity.’
“Sutaṁ metaṁ, bho gotama: “Worthy Gotama, I have heard that ‘Master Gotama, sir, I have heard (it said) that
‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti. the ascetic Gotama teaches a path to company with divinity. the monk Gotama teaches the path to the Divinity’s Retinue.
Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti. Please teach me that path.” It would be good if Master Gotama would teach me the path to the Divinity’s Retinue.’
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, student, listen and apply your mind well, I will speak.” ‘Then listen and heed well what I shall say.’
“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. “Yes, worthy sir,” replied Subha. ‘Yes, sir,’ he replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? “And what is a path to company with divinity? ‘And what is the path to the Divinity’s Retinue?
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Here a bhikkhu abides with mind endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself: he abides with his heart abundant with loving-kindness, exalted, measureless, without hostility or ill-will extending over the all-encompassing world.
Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. While the deliverance of the heart by loving-kindness is developed in this way, no kamma restricted by limited measurements is found there, none persists there.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Just as a vigorous trumpeter could make himself heard without difficulty in the four directions,
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. so too when the deliverance of the heart by loving-kindness is developed thus, no kamma restricted by limited measurements is found there, none persists there.
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo. This is a path to company with divinity. This is a path to the Divinity’s Retinue.
“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… Furthermore, a mendicant meditates spreading a heart full of compassion … ‘Here a bhikkhu abides with a mind endued with compassion ...
muditāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing … ‘Here a bhikkhu abides with a mind endued with gladness …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. ‘Here a bhikkhu abides with a mind endued with equanimity …
Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. ‘Here a bhikkhu abides with a mind endued with equanimity …
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti. This too is a path to company with divinity.” This too is a path to the Divinity’s Retinue.’
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: When he had spoken, Subha said to him, When this was said, the student (divine) Subha, Todeyya’s son, said to the Blessed One:
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, worthy Gotama! Excellent! ‘Magnificent, Master Gotama! Magnificent, Master Gotama!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. ‘I go to Master Gotama for refuge, and to the Dhamma and to the Sangha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.’
Handa ca dāni mayaṁ, bho gotama, gacchāma; Well, now, worthy Gotama, I must go. ‘And now Master Gotama sir, we depart;
bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” we are busy and have much to do.’
“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. “Please, student, go at your convenience.” ‘It is time now, student (divine), to do as you think fit.’
Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And then Subha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then the student (divine) Subha, Todeyya’s son, thus delighting in the Blessed One’s words and agreeing, rose from his seat and after paying homage to the Blessed One, keeping him on his right, he departed.
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. Now at that time, it being midday, Janussoni the divine was driving through Sāvatthī in a chariot drawn by mares, all in white.
Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. He saw the student Subha coming off in the distance, Janussoni the divine saw the student (divine) Subha, Todeyya’s son, coming.
Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: and said to him, When he saw him, he said:
“handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti? “So, worthy Bhāradvāja, where are you coming from in the middle of the day?” ‘Now where is Master Bhāradvāja coming from at midday?’
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, good fellow, I’ve come from the presence of the ascetic Gotama.” ‘Sir, I am coming from the monk Gotama’s presence.’
“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”? “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” ‘How does Master Bhāradvāja conceive the monk Gotama’s ability of understanding? He is wise, is he not?’
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi? “My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom? ‘Sir, who am I to know the monk Gotama’s ability of understanding?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. You’d really have to be on the same level to judge his lucidity of wisdom.” One would surely have to be his equal to know the monk Gotama’s ability of understanding.’
“Uḷārāya khalu bhavaṁ bhāradvājo samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. “Mister Bhāradvāja praises the ascetic Gotama with high praise indeed.” ‘Master Bhāradvāja praises the monk Gotama with high praise indeed.’
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi? “Who am I to praise the ascetic Gotama? ‘Sir, who am I to praise the monk Gotama?
Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ. He is praised by the praised as the best among gods and humans. The monk Gotama is praised by the praised—as best among gods and men.
Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; The five things that the brahmins prescribe for making merit and succeeding in the skillful And sir, these five dhammas that divines describe for the performance of merit, for embarking upon the profitable,
cittassete samaṇo gotamo parikkhāre vadeti—he says are prerequisites of the mind for the monk Gotama calls them equipments of mind, that is to say,
yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti. developing a mind free of enmity and ill will.” for the development of a mind which is a free from hostility and free from ill-will.’
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times, When this was said, Janussoni the divine got down from his chariot drawn by mares, all in white, and, arranging his robe on one shoulder, he raised his hands palms together towards where the Blessed One was, and he uttered this exclamation:
“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa “King Pasenadi of Kosala is lucky, so very lucky ‘It is a gain for King Pasenadi of Kosala,
yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti. that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!” that a Tathāgata, Arahant and Fully Enlightened One abides in his realm!’
Subhasuttaṁ niṭṭhitaṁ navamaṁ.