Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s Park.
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?”
“Venerable sir, the Blessed One is dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika‘s Park. You may approach the Blessed One.”
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
“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?”
“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.”
“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?”
“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.
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.
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.
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
“Sir Gotama, the brahmins teach five things for performing |merit::good deeds, spiritual wealth [puññā]|, for successfully achieving the wholesome.”
“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.”
“It is not burdensome for me, sir Gotama, whn there are good men and a respectable person as yourself seated [in the assembly].”
“Then, state them, young man.”
“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::life of a contemplative, relating to people’s thoughts and beliefs, rather than to their bodies and physical surroundings [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?”
“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, sir Gotama.”
“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, sir Gotama.”
“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, sir Gotama.”
“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.’
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.”
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:
“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.’”
“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?”
“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?”
“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, 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.”
“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.
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?”
“In accordance with the common consensus, sir Gotama.”
“And which is better for them, that they speak their statements |having comprehended::having thought over [mantā]| or not having comprehended?”
“Having comprehended, sir Gotama.”
“And which is better for them, that they speak their statements after careful consideration or without careful consideration?”
“After careful consideration, sir Gotama.”
“And which is better for them, that the statements they make be beneficial or unbeneficial?”
“Beneficial, sir Gotama.”
“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?”
“Not in accordance with the common consensus, sir Gotama.”
“Was the statement made having comprehended or not having comprehended?”
“Not having comprehended, sir Gotama.”
“Was the statement made after careful consideration or without careful consideration?”
“Without careful consideration, sir Gotama.”
“Was the statement made beneficial or unbeneficial?”
“Unbeneficial, sir Gotama.”
“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::hatred, hostility, animosity [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.
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.
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.
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?”
“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.”
“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.
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 from seclusion::secluded from the defilements [vivekaja]|, and is |filled 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.
Furthermore, young man, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. This too, is a joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states.
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?”
“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.”
“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?”
“Sir Gotama, the brahmins do not make an offering with the thought: ‘May others become angry and displeased because of this.’ Rather, te brahmins give gifts out of |compassion::benevolence, concern, gentle regard [anukampā]|.”
“That being so, young man, this is the brahmins’ sixth basis for the performance of merit—namely, giving that is born from compassion.”
“That being so, sir Gotama, this is the brahmins’ sixth basis for the performance of merit—giving that is born from compassion.”
“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?”
“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.”
“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]|.
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.
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.
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
“What do you think, young man? Is the village of Naḷakāra near here, not far from here?”
“Yes, sir, the village of Naḷakāra is near here, the village of Naḷakāra is not far from here.”
“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, 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.”
“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.”
“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.”
“Then, young man, listen to it and pay close attention, I will speak.”
“Yes, sir,” said the young brahmin Subha, son of Todeyya, to the Blessed One. The Blessed One said this:
“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 [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.
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]| ...
with a mind imbed with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]| ...
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.”
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.”
“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.
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 in the distance. Seeing him, he asked: “So, where is the esteemed Bhāradvāja coming from in the middle of the day?”
“Just now, sir, I am coming from the presence of the ascetic Gotama.”
“What does sir Bhāradvāja think of the |lucidity of wisdom::distinctive intelligence [paññāveyyattiya]| of the ascetic Gotama? He is wise, is he not?”
“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.”
“Sir Bhāradvāja praises the ascetic Gotama with high praise indeed.”
“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.”
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.”