MN 99 With Subha – Subhasutta

Medium Discourses Collection 99 – Majjhima Nikāya 99

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.

Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena.

2.2

Then Subha said to that householder,

Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca:

2.3

“Householder, I have heard that

“sutaṁ metaṁ, gahapati:

2.4

Sāvatthī does not lack for perfected ones.

‘avivittā sāvatthī arahantehī’ti.

2.5

What ascetic or brahmin might we pay homage to today?”

Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti?

2.6

“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

“Ayaṁ, bhante, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.7

You can pay homage to him.”

Taṁ, bhante, bhagavantaṁ payirupāsassū”ti.

3.1

Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him.

Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

3.2

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:

4.1

“Master Gotama, the brahmins say:

“brāhmaṇā, bho gotama, evamāhaṁsu:

4.2

‘Laypeople succeed in the procedure of the skillful teaching, not renunciates.’

‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti.

4.3

What do you say about this?”

Idha bhavaṁ gotamo kimāhā”ti?

4.4

“On this point, student, I speak after analyzing the question,

“Vibhajjavādo kho ahamettha, māṇava;

4.5

not definitively.

nāhamettha ekaṁsavādo.

4.6

I don’t praise wrong practice for either laypeople or renunciates.

Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi.

4.7

Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.

Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

4.8

I praise right practice for both laypeople and renunciates.

Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi.

4.9

Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.”

Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

5.1

“Master Gotama, the brahmins say:

“Brāhmaṇā, bho gotama, evamāhaṁsu:

5.2

‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful.

‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti;

5.3

But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’

appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti.

5.4

What do you say about this?”

Idha bhavaṁ gotamo kimāhā”ti.

5.5

“On this point, too, I speak after analyzing the question,

“Etthāpi kho ahaṁ, māṇava, vibhajjavādo;

5.6

not definitively.

nāhamettha ekaṁsavādo.

5.7

Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.

Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti;

5.8

Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.

atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti;

5.9

Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.

atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti;

5.10

Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.

atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

6.1

And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?

Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti?

6.2

Farming.

Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.

6.3

And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?

Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti?

6.4

Again, it is farming.

Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

6.5

And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?

Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti?

6.6

Trade.

Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.

6.7

And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?

Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti?

6.8

Again, it’s trade.

Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

7.1

The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful;

Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti;

7.2

evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.

7.3

but when it succeeds it is very fruitful.

Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti;

7.4

evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

7.5

The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful;

Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti;

7.6

evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.

7.7

but when it succeeds it is very fruitful.”

Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti;

7.8

evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti.

8.1

“Master Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”

“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti.

8.2

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—

8.3

“If you don’t mind,

sace te agaru—

8.4

please explain these in this assembly.”

sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.

8.5

“It’s no trouble when gentlemen such as yourself are sitting here.”

“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti.

8.6

“Well, speak then, student.”

“Tena hi, māṇava, bhāsassū”ti.

9.1

“Master Gotama, truth is the first thing.

“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.

9.2

Austerity is the second thing.

Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.

9.3

Celibacy is the third thing.

Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.

9.4

Recitation is the fourth thing.

Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.

9.5

Generosity is the fifth thing.

Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.

9.6

These are the five things that the brahmins prescribe for making merit and succeeding in the skillful.

Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti.

9.7

What do you say about this?”

Idha bhavaṁ gotamo kimāhā”ti?

9.8

“Well, student, is there even a single one of the brahmins who says this:

“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:

9.9

‘I declare the result of these five things after realizing it with my own insight’?”

‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?

9.10

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

9.11

“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this:

“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:

9.12

‘I declare the result of these five things after realizing it with my own insight’?”

‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?

9.13

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

9.14

“Well, what of the ancient hermits 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.

“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,

9.15

Did even they say:

tepi evamāhaṁsu:

9.16

‘We declare the result of these five things after realizing it with our own insight’?”

‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti?

9.17

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

9.18

“So, student, it seems that there is not a single one of the brahmins,

“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:

9.19

‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti;

9.20

not even anyone back to the seventh generation of teachers,

natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:

9.21

‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti;

9.22

nor even the ancient hermits of the brahmins

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.

9.23

who says:

Tepi na evamāhaṁsu:

9.24

‘We declare the result of these five things after realizing it with our own insight.’

‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti.

9.25

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.

Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;

9.26

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.”

evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.

10.1

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,

Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno:

10.2

“The ascetic Gotama will be worsted!” He said to the Buddha:

“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:

10.3

“Master Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:

“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha:

10.4

‘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.

‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti.

10.5

But their statement turns out to be a joke—mere words, void and hollow.

Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati.

10.6

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?

Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—

10.7

That is not possible.’”

netaṁ ṭhānaṁ vijjatī’”ti?

11.1

“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?”

“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti?

11.2

“Master Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”

“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti?

12.1

“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.

“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.

12.2

They’d say:

So evaṁ vadeyya:

12.3

‘There’s no such thing as dark and bright sights, and no-one who sees them.

‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī;

12.4

There’s no such thing as blue,

natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī;

12.5

yellow,

natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī;

12.6

red,

natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī;

12.7

magenta,

natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;

12.8

even and uneven ground,

natthi samavisamaṁ, natthi samavisamassa dassāvī;

12.9

stars,

natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī;

12.10

moon and sun, and no-one who sees these things.

natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.

12.11

I don’t know it or see it,

Ahametaṁ na jānāmi, ahametaṁ na passāmi;

12.12

therefore it doesn’t exist.’

tasmā taṁ natthī’ti.

12.13

Would they be speaking rightly?”

Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?

12.14

“No, Master Gotama.

“No hidaṁ, bho gotama.

12.15

There are such things as dark and bright sights, and one who sees them.

Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī;

12.16

There is blue,

atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī;

12.17

yellow,

atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī;

12.18

red,

atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī;

12.19

magenta,

atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;

12.20

even and uneven ground,

atthi samavisamaṁ, atthi samavisamassa dassāvī;

12.21

stars,

atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī;

12.22

moon and sun, and one who sees these things.

atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.

12.23

So it’s not right to say this: ‘I don’t know it or see it,

‘Ahametaṁ na jānāmi, ahametaṁ na passāmi;

12.24

therefore it doesn’t exist.’”

tasmā taṁ natthī’ti;

12.25

na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

13.1

“In the same way, Pokkharasāti is blind and sightless.

“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko.

13.2

It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

13.3

What do you think, student?

Taṁ kiṁ maññasi, māṇava,

13.4

There are well-to-do brahmins of Kosala such as

ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—

13.5

the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with accepted usage?”

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?

13.6

“That it agrees, Master Gotama.”

“Sammuccā, bho gotama”.

13.7

“What’s better for them: that their speech is thoughtful or thoughtless?”

“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti?

13.8

“That it is thoughtful.”

“Mantā, bho gotama”.

13.9

“What’s better for them: that their speech follows reflection or is unreflective?”

“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti?

13.10

“That it follows reflection.”

“Paṭisaṅkhāya, bho gotama”.

13.11

“What’s better for them: that their speech is beneficial or worthless?”

“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti?

13.12

“That it’s beneficial.”

“Atthasaṁhitaṁ, bho gotama”.

14.1

“What do you think, student?

“Taṁ kiṁ maññasi, māṇava,

14.2

If this is so, does Pokkharasāti’s speech agree or disagree with accepted usage?”

yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?

14.3

“It disagrees, Master Gotama.”

“Asammuccā, bho gotama”.

14.4

“Is it thoughtful or thoughtless?”

“Mantā vācā bhāsitā amantā vā”ti?

14.5

“Thoughtless.”

“Amantā, bho gotama”.

14.6

“Is it reflective or unreflective?”

“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?

14.7

“Unreflective.”

“Appaṭisaṅkhāya, bho gotama”.

14.8

“Is it beneficial or worthless?”

“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti?

14.9

“Worthless.”

“Anatthasaṁhitā, bho gotama”.

15.1

“Student, there are these five hindrances.

“Pañca kho ime, māṇava, nīvaraṇā.

15.2

What five?

Katame pañca?

15.3

The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—

15.4

These are the five hindrances.

ime kho, māṇava, pañca nīvaraṇā.

15.5

Pokkharasāti is obstructed, shrouded, covered, and engulfed by these five hindrances.

Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.

15.6

It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

16.1

There are these five kinds of sensual stimulation.

Pañca kho ime, māṇava, kāmaguṇā.

16.2

What five?

Katame pañca?

16.3

There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;

16.4

There are sounds known by the ear …

sotaviññeyyā saddā …pe…

16.5

smells known by the nose …

ghānaviññeyyā gandhā …

16.6

tastes known by the tongue …

jivhā viññeyyā rasā …

16.7

touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

16.8

These are the five kinds of sensual stimulation.

ime kho, māṇava, pañca kāmaguṇā.

16.9

Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.

16.10

It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

17.1

What do you think, student?

Taṁ kiṁ maññasi, māṇava,

17.2

Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”

yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?

17.3

“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.”

“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti.

17.4

“But it isn’t possible, except by psychic power.

“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā.

17.5

Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.

Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca.

17.6

Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.

Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

17.7

And what is rapture that’s apart from sensual pleasures and unskillful qualities?

Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi?

17.8

It’s when a bhikkhu, 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.

Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

17.9

This is rapture that’s apart from sensual pleasures and unskillful qualities.

Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

17.10

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 samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.

17.11

This too is rapture that’s apart from sensual pleasures and unskillful qualities.

Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

18.1

Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?”

Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti?

18.2

“Generosity.”

“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.

19.1

“What do you think, student?

“Taṁ kiṁ maññasi, māṇava,

19.2

Suppose a brahmin was setting up a big sacrifice.

idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa.

19.3

Then two brahmins came along,

Atha dve brāhmaṇā āgaccheyyuṁ:

19.4

thinking to participate.

‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti.

19.5

Then one of those brahmins thought:

Tatrekassa brāhmaṇassa evamassa:

19.6

‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’

‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti.

19.7

But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory.

Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ.

19.8

Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’

‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—

19.9

they get angry and bitter.

iti so kupito hoti anattamano.

19.10

What do the brahmins say is the result of this?”

Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti?

19.11

“Master Gotama, brahmins don’t give gifts so that

“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti:

19.12

others will get angry and upset.

‘iminā paro kupito hotu anattamano’ti.

19.13

Rather, they give only out of compassion.”

Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti.

19.14

“In that case, isn’t compassion a sixth ground for making merit?”

“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—

19.15

yadidaṁ anukampājātikan”ti.

19.16

“In that case, compassion is a sixth ground for making merit.”

“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—

19.17

yadidaṁ anukampājātikan”ti.

20.1

“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi—

20.2

among laypeople or renunciates?”

gahaṭṭhesu vā pabbajitesu vā”ti?

20.3

“Mostly among renunciates, and less so among lay people.

“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu.

20.4

For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth,

Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti;

20.5

pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti.

20.6

practice austerities,

Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti …

20.7

be celibate,

brahmacārī hoti …

20.8

do lots of recitation,

sajjhāyabahulo hoti …

20.9

or be very generous.

cāgabahulo hoti;

20.10

But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, practice austerities,

pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti …

20.11

be celibate,

brahmacārī hoti …

20.12

do lots of recitation,

sajjhāyabahulo hoti …

20.13

and be very generous.

cāgabahulo hoti.

20.14

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.”

Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti.

21.1

“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi—

21.2

developing a mind free of enmity and ill will.

yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

21.3

Take a bhikkhu who speaks the truth.

Idha, māṇava, bhikkhu saccavādī hoti.

21.4

Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.

So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

21.5

And I say that joy connected with the skillful is a prerequisite of the mind for

Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—

21.6

developing a mind free of enmity and ill will.

yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

21.7

Take a bhikkhu who practices austerities …

Idha, māṇava, bhikkhu tapassī hoti …pe…

21.8

is celibate …

brahmacārī hoti …pe…

21.9

does lots of recitation …

sajjhāyabahulo hoti …pe…

21.10

and is very generous.

cāgabahulo hoti.

21.11

Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.

So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

21.12

And I say that joy connected with the skillful is a prerequisite of the mind for

Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—

21.13

developing a mind free of enmity and ill will.

yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

21.14

I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for

Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi—

21.15

developing a mind free of enmity and ill will.”

yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

22.1

When he had spoken, Subha said to him,

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:

22.2

“Master Gotama, I have heard that

“sutaṁ metaṁ, bho gotama:

22.3

the ascetic Gotama knows a path to companionship with Brahmā.”

‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti.

22.4

“What do you think, student?

“Taṁ kiṁ maññasi, māṇava,

22.5

Is the village of Naḷakāra nearby?”

āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?

22.6

“Yes it is, sir.”

“Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.

22.7

“What do you think, student? Suppose a person was born and raised in Naḷakāra.

“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;

22.8

And as soon as they left the town some people asked them for the road to Naḷakāra.

tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ;

22.9

Would they be slow or hesitant to answer?”

siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?

22.10

“No, Master Gotama.

“No hidaṁ, bho gotama”.

22.11

Why is that?

“Taṁ kissa hetu”?

22.12

Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”

“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.

22.13

“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 Brahmā realm or the practice that leads to the Brahmā realm.

“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.

22.14

I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”

Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti.

23.1

“Master Gotama, I have heard that

“Sutaṁ metaṁ, bho gotama:

23.2

the ascetic Gotama teaches a path to companionship with Brahmā.

‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti.

23.3

Please teach me that path.”

Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti.

23.4

“Well then, student, listen and pay close attention, I will speak.”

“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

23.5

“Yes, sir,” replied Subha.

“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.

23.6

The Buddha said this:

Bhagavā etadavoca:

24.1

“And what is a path to companionship with Brahmā?

“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo?

24.2

Firstly, a bhikkhu 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.

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.

24.3

When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.

Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

24.4

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.

Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;

24.5

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.

evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

24.6

This is a path to companionship with Brahmā.

Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.

25-27.1

Furthermore, a bhikkhu meditates spreading a heart full of compassion …

“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe…

25-27.2

They meditate spreading a heart full of rejoicing …

muditāsahagatena cetasā …pe…

25-27.3

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.

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.

25-27.4

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.

Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

25-27.5

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.

Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;

25-27.6

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.

evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

25-27.7

This too is a path to companionship with Brahmā.”

Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti.

28.1

When he had spoken, Subha said to him,

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:

28.2

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

28.3

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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

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.

28.4

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

28.5

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

28.6

Well, now, Master Gotama, I must go.

Handa ca dāni mayaṁ, bho gotama, gacchāma;

28.7

I have many duties, and much to do.”

bahukiccā mayaṁ bahukaraṇīyā”ti.

29.1

“Please, student, go at your convenience.”

“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti.

29.2

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.

Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

30.1

Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa.

30.2

He saw the student Subha coming off in the distance,

Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ.

30.3

and said to him,

Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca:

30.4

“So, Master Bhāradvāja, where are you coming from in the middle of the day?”

“handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti?

30.5

“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”

“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.

30.6

“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”

“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”?

30.7

“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom?

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi?

30.8

You’d really have to be on the same level to judge his lucidity of wisdom.”

Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

30.9

“Master Bhāradvāja praises the ascetic Gotama with lofty praise indeed.”

“Uḷārāya khalu bhavaṁ bhāradvājo samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.

30.10

“Who am I to praise the ascetic Gotama?

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi?

30.11

He is praised by the praised as the first among gods and humans.

Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ.

30.12

The five things that the brahmins prescribe for making merit and succeeding in the skillful

Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya;

30.13

he says are prerequisites of the mind for

cittassete samaṇo gotamo parikkhāre vadeti—

30.14

developing a mind free of enmity and ill will.”

yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

31.1

When he had spoken, Jāṇussoṇi 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,

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjali?? paṇāmetvā udānaṁ udānesi:

31.2

“King Pasenadi of Kosala is lucky, so very lucky

“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa

31.3

that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”

yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti.

31.4

Subhasuttaṁ niṭṭhitaṁ navamaṁ.