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