Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca: “sutaṁ metaṁ, gahapati: ‘avivittā sāvatthī arahantehī’ti. Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti?
Now at that time, the young brahmin Subha, son of Todeyya, was staying at the residence of a certain householder for some matter. Then the young brahmin Subha, son of Todeyya, asked the householder in whose residence he was staying: “Householder, I’ve heard that Sāvatthi is not devoid of Arahants. So, which ascetic or brahmin should we approach today?”
“Ayaṁ, bhante, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Taṁ, bhante, bhagavantaṁ payirupāsassū”ti.
“Venerable sir, the Blessed One is dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. You may approach the Blessed One.”
Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:
Then, having agreed with the householder, the young brahmin Subha, son of Todeyya, approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the young brahmin Subha, son of Todeyya, said this to the Blessed One:
Who is Successful in the True Way
“brāhmaṇā, bho gotama, evamāhaṁsu: ‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti. Idha bhavaṁ gotamo kimāhā”ti?
“Sir Gotama, the brahmins say this: ‘It is the householder who is successful in the true way, in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is |wholesome::healthy, beneficial, useful [kusala]|. The |one gone forth::renunciate, ordained [pabbajita]| is not successful in the true way, in the Dhamma that is wholesome.’ What does sir Gotama say about this?”
“Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṁsavādo. Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.
“In this case, young man, I am an |advocate of analysis::who has a doctrine of classification, lit. speaking based on analysis [vibhajjavāda]|, I do not |speak in absolutes::who has categorical views, lit. one side speaking [ekaṁsavāda]|. Whether it is a householder or one gone forth, I do not |praise::commend, extol [vaṇṇeti]| the |wrong way of practice:: [micchāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing wrongly, due to that basis of wrong practice, they are not successful in the true way, in the Dhamma that is wholesome. But whether it is a householder or one gone forth, I praise the |right way of practice::following the correct path [sammāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing rightly, due to that basis of right practice, they are successful in the true way, in the Dhamma that is wholesome.”
“Brāhmaṇā, bho gotama, evamāhaṁsu: ‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti. Idha bhavaṁ gotamo kimāhā”ti.
“Sir Gotama, the brahmins say this: ‘Since the |work of the household life::business of the domestic life [gharāvāsakammaṭṭhāna]| is significant, |with many duties::with numerous obligations [mahākicca]|, with important considerations, |having many undertakings::full of activity [mahāsamārambha]|, it is of great fruit. Since the work of those gone forth is of little trouble, with few duties, with few considerations, having few undertakings, it is of little fruit.’ What does sir Gotama say about this?”
“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; nāhamettha ekaṁsavādo. Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.
“In this case too, young man, I am an advocate of analysis, I do not speak in absolutes. There is a |field of work::place of work, activity, business [kammaṭṭhāna]| that is significant, with many duties, with important considerations, having many undertakings, and yet, when it |is unsuccessful::falls apart, goes wrong [vipajjamāna]|, it is of little fruit. There is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it |is successful::prospers, turns out well [sampajjamāna]|, it is of great fruit. There is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, it is of little fruit. There is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, it is of great fruit.
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.
And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit? |Farming::agriculture, ploughing [kasi]|, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit? Farming again, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit? |Trade::trafficking, dealing [vaṇijjā]|, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit? Trade again, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit.
Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.
Just as, young man, farming is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit—so too, young man, the work of the household life is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit. Just as, young man, farming again is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit—so too, young man, the work of the household life that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit.
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti.
Just as, young man, trade is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit—so too, young man, the work of those who go forth is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit. Just as, young man, trade again is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit—so too, young man, the work of those who go forth is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit.”
The Five Things for Performing Merit
“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti.
“Sir Gotama, the brahmins teach five things for performing |merit::good deeds, spiritual wealth [puññā]|, for successfully achieving the wholesome.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—sace te agaru—sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.
“If it is not burdensome for you, young man, please state in this |assembly::gathering [parisā]| the five things that the brahmins teach for performing merit, for successfully achieving the wholesome.”
“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti.
“It is not burdensome for me, sir Gotama, when there are good men and a respectable person as yourself seated [in the assembly].”
“Tena hi, māṇava, bhāsassū”ti.
“Then, state them, young man.”
“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṁ gotamo kimāhā”ti?
“1) |Truth::accuracy, reliability [sacca]|, sir Gotama, is the first thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 2) |Spiritual practice::austerity, ascetic practice [tapa]|, sir Gotama, is the second thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 3) |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, sir Gotama, is the third thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 4) |Studying::memorizing chants, learning by heart [ajjhena]|, sir Gotama, is the fourth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 5) |Generosity::sharing, relinquishment [cāga]|, sir Gotama, is the fifth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. These are the five things that the brahmins teach for performing merit, for successfully achieving the wholesome. What does sir Gotama say about this?”
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?
“But, young man, among the brahmins, is there even a single brahmin who says thus: ‘I declare the result of these five things having |personally experienced::realized for oneself [sacchikatvā]| it with |direct knowledge::experiential realization [abhiññā]|?’”
“No hidaṁ, bho gotama”.
“No, sir Gotama.”
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?
“Moreover, young man, is there even one teacher among the brahmins, or even one teacher’s teacher, up to the seventh generation of teachers, who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge?’”
“No hidaṁ, bho gotama”.
“No, sir 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, tepi evamāhaṁsu: ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti?
“And moreover, young man, what about those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the current brahmins chant, recite, and teach—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—did even they say: ‘I declare the result of these five things having personally experienced it with direct knowledge?’”
“No hidaṁ, bho gotama”.
“No, sir Gotama.”
“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; 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. Tepi na evamāhaṁsu: ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti.
“So then, young man, there is not even a single brahmin who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ Nor is there even one teacher among the brahmins, or even one teacher’s teacher, up to the seventh generation of teachers, who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ And those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the present-day brahmins chant, recite, and repeat—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say: ‘We declare the result of these five things having personally experienced it with direct knowledge.’
Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.
Suppose, young man, there were a row of blind men holding onto each other in succession, where the first one does not see, the middle one does not see, and the last one does not see; so too, Bhāradvāja, the statement of the brahmins seems to me like a row 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: “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:
When this was said, the young brahmin Subha, son of Todeyya, was |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]| with the simile of the blind men spoken by the Blessed One. |Insulting::abusing, [khuṃsenta]| the Blessed One, |disparaging::deriding, holding in contempt [vambhenta]| the Blessed One, speaking of the Blessed One: “The ascetic Gotama will suffer misfortune.” Then he said to the Blessed One:
“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: ‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati. Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti— netaṁ ṭhānaṁ vijjatī’”ti?
“Sir Gotama, the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, says this: ‘Some ascetics and brahmins claim a superhuman distinction in knowledge and vision, worthy of a noble person. But what they say turns out to be |laughable::ridiculous [hassaka]|, it turns out to be absurd, it turns out to be empty, and it turns out to be without substance. For how could a human being know, see, or realize such a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.’”
“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti?
“But, young man, does the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, |discern::distinguish, understand, know clearly [pajānāti]| the minds of all ascetics and brahmins by encompassing them with his own 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?
“Sir Gotama, the brahmin Pokkharasāti of the Opamañña clan does not even discern the mind of his own maidservant Puṇṇikā by encompassing it with his own mind. How then could he possibly discern the minds of all ascetics and brahmins by encompassing them with his own mind?”
“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. So evaṁ vadeyya: ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; natthi samavisamaṁ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. Ahametaṁ na jānāmi, ahametaṁ na passāmi; tasmā taṁ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?
“Suppose, young man, there were a man born blind from birth who could not see dark and light |forms::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpā]|, could not see blue shapes, yellow shapes, red shapes, or crimson shapes, could not see even and uneven ground, could not see the starlight, and could not see the moon and the sun. And he were to say: ‘There are no dark and light forms, and no one who |sees::is aware of [dassāvī]| dark and light forms, there are no blue shapes and no one who sees blue shapes, there are no yellow shapes and no one who sees yellow shapes, there are no red shapes and no one who sees red shapes, there are no crimson shapes and no one who sees crimson shapes, there is no even and uneven ground and no one who sees even and uneven ground, there is no starlight and no one who sees starlight, there is no moon and sun and no one who sees the moon and sun.’ What do you think, young man, would that man, be speaking rightly in saying so?”
“No hidaṁ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; atthi samavisamaṁ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. ‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; tasmā taṁ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti.
“No, sir Gotama. There are dark and light forms, and there are those who see dark and light forms. There are blue shapes and those who see blue shapes, there are yellow shapes and those who see yellow shapes, there are red shapes and those who see red shapes, there are crimson shapes and those who see crimson shapes, there is even and uneven ground and those who see even and uneven ground, there is starlight and those who see starlight, there is the moon and the sun and those who see the moon and the sun. Saying, ‘I do not know these, I do not see these, therefore these do not exist,’ he would not be speaking rightly.”
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.
“So too, young man, the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is blind and visionless. How could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.
Taṁ kiṁ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ— 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?
What do you think, young man, regarding those eminent brahmins of Kosala—such as the brahmin Caṅki, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jānussoṇi, and your father the brahmin Todeyya—what is better for them, that the statements they make are in accordance with the common consensus or not in accordance with the common consensus?”
“Sammuccā, bho gotama”.
“In accordance with the common consensus, sir Gotama.”
“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti?
“And which is better for them, that they speak their statements |having comprehended::having thought over [mantā]| or not having comprehended?”
“Mantā, bho gotama”.
“Having comprehended, sir Gotama.”
“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti?
“And which is better for them, that they speak their statements after careful consideration or without careful consideration?”
“Paṭisaṅkhāya, bho gotama”.
“After careful consideration, sir Gotama.”
“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti?
“And which is better for them, that the statements they make be beneficial or unbeneficial?”
“Atthasaṁhitaṁ, bho gotama”.
“Beneficial, sir Gotama.”
“Taṁ kiṁ maññasi, māṇava, yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?
“What do you think, young man, in that case, was the statement made by the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, in accordance with the common consensus or not in accordance with the common consensus?”
“Asammuccā, bho gotama”.
“Not in accordance with the common consensus, sir Gotama.”
“Mantā vācā bhāsitā amantā vā”ti?
“Was the statement made having comprehended or not having comprehended?”
“Amantā, bho gotama”.
“Not having comprehended, sir Gotama.”
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?
“Was the statement made after careful consideration or without careful consideration?”
“Appaṭisaṅkhāya, bho gotama”.
“Without careful consideration, sir Gotama.”
“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti?
“Was the statement made beneficial or unbeneficial?”
“Anatthasaṁhitā, bho gotama”.
“Unbeneficial, sir Gotama.”
“Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— ime kho, māṇava, pañca nīvaraṇā. Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.
“There are, young man, these five |hindrances::barriers, obstacles [nīvaraṇa]|. What five? 1) The hindrance of |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, 2) The hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) The hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) The hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and 5) The hindrance of |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|—these, young man, are the five hindrances. It is with these five hindrances that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is covered by, veiled with, engulfed by, and encircled by. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.
Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, māṇava, pañca kāmaguṇā.
There are these five cords of sensual pleasure, young man. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing—these are the five cords of sensual pleasure.
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.
It is with these five cords of sensual pleasure, young man, that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is bound by, |infatuated with::greedy for, fixated on [mucchita]|, and |obsessed::consumed, blindly absorbed [ajjhopanna]| with. He indulges in them without seeing the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in them, and without discerning the |escape::way out, remedy [nissaraṇa]| from them. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.
Taṁ kiṁ maññasi, māṇava, yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?
What do you think, young man? If someone were to kindle a fire using fuel made of grass and wood, and another were to kindle a fire using fuel [such as grass and wood] that has been relinquished, which fire, would you say, would blaze brightly, glow more beautifully, and shine more radiantly?”
“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti.
“If it were possible, sir Gotama, to kindle a fire using fuel that has been relinquished, that fire would blaze brightly, glow more beautifully, and shine more radiantly.”
“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.
“That is not possible, young man, it is not conceivable to kindle a fire using fuel that had been relinquished, unless one |has psychic powers::possesses psychic potency, supernormal power [iddhimant]|. Just as, young man, a fire is kindled using fuel made of grass and wood, I say, is the |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]| on account of the five cords of sensual pleasure. And just as, young man, a fire is kindled using fuel that has been relinquished, I say, is the joyful pleasure that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states.
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.
And what, young man, is the joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states? Here, young man, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This is a joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states.
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.
Furthermore, young man, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. This too, is a joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti?
Of those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, which of the five do they teach as the most fruitful for performing merit, for successfully achieving the wholesome?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.
“Of those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, they teach generosity as the most fruitful for performing merit, for successfully achieving the wholesome.”
“Taṁ kiṁ maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṁ: ‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti— iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti?
“What do you think, young man? Here a brahmin might be holding a great offering, and two other brahmins would go there thinking to take part in that great offering. One brahmin among them might think: ‘Oh, may I get the seat of honor, consecrated water, the best portion of the food in the dining hall; may no other brahmin get the seat of honor, consecrated water, the best portion of the food in the dining hall.’ And it is possible that the other brahmin—not him—receives the seat of honor, consecrated water, and the best portion of the food in the dining hall. Thinking about this, the first brahmin might become |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|. For this case, young man, what kind of result do the brahmins describe?”
“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti: ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti.
“Sir Gotama, the brahmins do not make an offering with the thought: ‘May others become angry and displeased because of this.’ Rather, the brahmins give gifts out of |compassion::benevolence, concern, gentle regard [anukampā]|.”
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— yadidaṁ anukampājātikan”ti.
“That being so, young man, this is the brahmins’ sixth basis for the performance of merit—namely, giving that is born from compassion.”
“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— yadidaṁ anukampājātikan”ti.
“That being so, sir Gotama, this is the brahmins’ sixth basis for the performance of merit—giving that is born from compassion.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi— gahaṭṭhesu vā pabbajitesu vā”ti?
“Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, where do you see these five most frequently—among householders or among those gone forth?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti.
“Those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities frequently among those gone forth, and rarely among householders. For, sir Gotama, a householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably |truthful::honest [saccavādī]|. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably truthful. A householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. Thus those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities more often among those gone forth, and rarely among householders.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.
“Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, I say these are supports of the mind—namely, for the |cultivation::development, meditation [bhāvanā]| of a mind that is |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| and |free of affliction::not harmful, without suffering [abyābajjha]|.
Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.
Here, young man, a bhikkhu is a speaker of truth. Thinking, ‘I am a speaker of truth,’ he gains inspiration from |realization of meaning::knowing, understanding, having insight about; originally referring to the sacred Brahminical oral tradition and scriptures, which represented the height of learned knowledge at the time [veda]|, gains inspiration in the Dhamma, gains |joy::happiness, gladness [pāmojja]| connected with the Dhamma. It is this joy connected with the wholesome that I tell as the support of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction.
Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.
Here, young man, a bhikkhu is an undertaker of spiritual practice ... lives the spiritual life ... who is devoted to studying ... who practices generosity. Thinking, ‘I am abundant in generosity,’ he gains inspiration from realization of meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. It is this joy connected with the wholesome that I tell as the support of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction. Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, I say these are supports of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction.
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti.
When this was said, the young brahmin Subha, son of Todeyya, said to the Blessed One: “Sir Gotama, I have heard: ‘The ascetic Gotama knows the path to companionship with |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|.’”
Path to Companionship with Brahmā
“Taṁ kiṁ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?
“What do you think, young man? Is the village of Naḷakāra near here, not far from here?”
“Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.
“Yes, sir, the village of Naḷakāra is near here, the village of Naḷakāra is not far from here.”
“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?
“What do you think, young man? Suppose there was a man born and raised in the village of Naḷakāra, and someone were to ask him, just after he had returned from there, about the path to the village of Naḷakāra. Would there, young man, be any delay or hesitation in that man’s reply—born and raised in the village of Naḷakāra—when asked about the path to the village of Naḷakāra?”
“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.
“No, sir Gotama.” “And why is that?” “Because, sir Gotama, that person was born and raised in the village of Naḷakāra. All the paths to that village are well known to him.”
“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. Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti.
“Still, a man born and raised in the village of Naḷakāra might delay or hesitate when asked about the path to the village. But there would not be any delay or hesitation when a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| is asked about Brahmā’s realm or the path leading to Brahmā’s realm. I know Brahmā, young man, I know the Brahmā world and the path leading to the Brahmā world; and I also know how one, practicing in that way, is reborn in the Brahmā world.”
“Sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti. Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti.
“I have heard this, sir Gotama: ‘The ascetic Gotama teaches the path to companionship with Brahmā.’ It would be good if sir Gotama would teach me the path to companionship with Brahmā.”
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Then, young man, listen to this and pay close attention, I will speak.”
“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” said the young brahmin Subha, son of Todeyya, to the Blessed One. The Blessed One said this:
“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? 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. Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.
“And what, young man, is the path to companionship with Brahmā? Here, young man, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. When the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through loving-kindness is cultivated in this way, no |limited::(comm) related to the realm of sense desire; lit. made measured [pamāṇakata]| |kamma::action, deed, doing, volitional act [kamma]| remains there, none persists there. Just as, young man, a strong conch blower can make themselves heard in all directions without difficulty, even so, when the release of mind through loving-kindness is cultivated in this way, no limited action remains there, none persists there.
“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe…
Furthermore, young man, a bhikkhu abides pervading with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]| ...
muditāsahagatena cetasā …pe…
with a mind imbed with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]| ...
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. Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti.
and with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction. When the release of mind through equanimity is cultivated in this way, no limited action remains there, none persists there. Just as, young man, a strong conch blower can make themselves heard in all directions without difficulty, even so, when the release of mind through equanimity is cultivated in this way, no limited action remains there, none persists there. This too, young man, is the path to companionship with Brahmā.”
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Handa ca dāni mayaṁ, bho gotama, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
When this was said, the young brahmin Subha, son of Todeyya, said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to sir Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May sir Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life. And now, sir Gotama, we must depart. We have many duties and much to do.”
“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“You may go, young man, at your own convenience.” Then the young brahmin Subha, son of Todeyya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: “handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti?
At that time, the brahmin Jānussoṇi was leaving Sāvatthī during the day in an all-white chariot drawn by mares. He saw the young brahmin Subha, son of Todeyya, coming from afar. Seeing him, he asked: “So, where is the esteemed Bhāradvāja coming from in the middle of the day?”
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“Just now, sir, I am coming from the presence of the ascetic Gotama.”
“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”?
“What does sir Bhāradvāja think of the |lucidity of wisdom::distinctive intelligence [paññāveyyattiya]| of the ascetic Gotama? He is wise, is he not?”
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.
“Who am I, sir, to know the lucidity of wisdom of the ascetic Gotama? One would surely have to be his equal to know ascetic Gotama’s lucidity of wisdom.”
“Uḷārāya khalu bhavaṁ bhāradvājo samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.
“Sir Bhāradvāja praises the ascetic Gotama with high praise indeed.”
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi? Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.
“Sir, who am I to praise the ascetic Gotama? The ascetic is praised by those who themselves are praised as foremost among gods and humans. Sir, as for those five things that the brahmins teach for performing merit, for successfully achieving the wholesome, the ascetic Gotama calls these as supports of the mind, that is, for the cultivation of a mind that is without hatred and free of affliction.”
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti.
When this was said, the brahmin Jāṇussoṇi got down from his all-white chariot drawn by white mares, and after arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One and uttered this exclamation: “It is a gain for King Pasenadi of Kosala, it is a great gain for King Pasenadi of Kosala that the Tathāgata, accomplished and fully awakened, lives in his realm.”