{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn99/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn99","id":"suttacentral_mn99","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn99/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. Now at that time the student Subha, Todeyya\u2019s son, was residing in S\u0101vatth\u012b at a certain householder\u2019s home on some business. Then Subha said to that householder, \u201cHouseholder, I have heard that S\u0101vatth\u012b does not lack for perfected ones. What ascetic or brahmin might we pay homage to today?\u201d \u201cSir, the Buddha is staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. You can pay homage to him.\u201d Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: \u201cWorthy Gotama, the brahmins say: \u2018Laypeople succeed in the system of the skillful teaching, not renunciates.\u2019 What do you say about this?\u201d \u201cOn this point, student, I speak after analyzing the question, not one-sidedly. I don\u2019t praise wrong practice for either laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. I praise right practice for both laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.\u201d \u201cWorthy Gotama, the brahmins say: \u2018Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful. But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.\u2019 What do you say about this?\u201d \u201cOn this point, too, I speak after analyzing the question, not one-sidedly. Some work has many obligations, duties, issues, and undertakings, and when it fails it\u2019s not very fruitful. Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it fails it\u2019s not very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. And what work has many obligations, duties, issues, and undertakings, and when it fails it\u2019s not very fruitful? Farming. And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it is farming. And what work has few obligations, duties, issues, and undertakings, and when it fails it\u2019s not very fruitful? Trade. And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it\u2019s trade. The lay life is like farming in that it\u2019s work with many obligations and when it fails it\u2019s not very fruitful; but when it succeeds it is very fruitful. The renunciate life is like trade in that it\u2019s work with few obligations and when it fails it\u2019s not very fruitful; but when it succeeds it is very fruitful.\u201d \u201cWorthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.\u201d \u201cIf you don\u2019t mind, please explain these in this assembly.\u201d \u201cIt\u2019s no trouble when good fellows such as yourself are sitting here.\u201d \u201cWell, speak then, student.\u201d \u201cWorthy Gotama, truth is the first thing. Fervor is the second thing. Chastity is the third thing. Recitation is the fourth thing. Generosity is the fifth thing. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. What do you say about this?\u201d \u201cWell, student, is there even a single one of the brahmins who says this: \u2018I declare the result of these five things after realizing it with my own insight\u2019?\u201d \u201cNo, worthy Gotama.\u201d \u201cWell, is there even a single tutor of the brahmins, or a tutor\u2019s tutor, or anyone back to the seventh generation of tutors, who says this: \u2018I declare the result of these five things after realizing it with my own insight\u2019?\u201d \u201cNo, worthy Gotama.\u201d \u201cWell, what of the ancient seers of the brahmins, namely A\u1e6d\u1e6dhaka, V\u0101maka, V\u0101madeva, Vess\u0101mitta, Yamadaggi, A\u1e45g\u012brasa, Bh\u0101radv\u0101ja, V\u0101se\u1e6d\u1e6dha, 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. Did even they say: \u2018We declare the result of these five things after realizing it with our own insight\u2019?\u201d \u201cNo, worthy Gotama.\u201d \u201cSo, student, it seems that there is not a single one of the brahmins, not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who says: \u2018We declare the result of these five things after realizing it with our own insight.\u2019 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. In the same way, it seems to me that the brahmins\u2019 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.\u201d 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, \u201cThe ascetic Gotama will be worsted!\u201d He said to the Buddha: \u201cWorthy Gotama, the brahmin Pokkharas\u0101ti Upama\u00f1\u00f1a of the Subhaga Forest says: \u2018This 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. But their statement turns out to be a joke\u2014mere words, vacuous and hollow. 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? That is not possible.\u2019\u201d \u201cBut student, does Pokkharas\u0101ti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?\u201d \u201cWorthy Gotama, Pokkharas\u0101ti doesn\u2019t even understand the mind of his own bonded maid Pu\u1e47\u1e47ik\u0101, so how could he know all those ascetics and brahmins?\u201d \u201cSuppose there was a person blind from birth. They couldn\u2019t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn\u2019t see even and uneven ground, or the stars, or the moon and sun. They\u2019d say: \u2018There\u2019s no such thing as dark and bright sights, and no one who sees them. There\u2019s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no one who sees these things. I don\u2019t know it or see it, therefore it doesn\u2019t exist.\u2019 Would they be speaking rightly?\u201d \u201cNo, worthy Gotama. There are such things as dark and bright sights, and one who sees them. There is blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and one who sees these things. So it\u2019s not right to say this: \u2018I don\u2019t know it or see it, therefore it doesn\u2019t exist.\u2019\u201d \u201cIn the same way, Pokkharas\u0101ti is blind and sightless. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. What do you think, student? There are well-to-do brahmins of Kosala such as the brahmins Ca\u1e45k\u012b, T\u0101rukkha, Pokkharas\u0101ti, J\u0101nusso\u1e47i, and your father Todeyya. What\u2019s better for them: that their speech agrees or disagrees with the consensus of opinion?\u201d \u201cThat it agrees, worthy Gotama.\u201d \u201cWhat\u2019s better for them: that their speech is thoughtful or thoughtless?\u201d \u201cThat it is thoughtful.\u201d \u201cWhat\u2019s better for them: that their speech follows reflection or is unreflective?\u201d \u201cThat it follows reflection.\u201d \u201cWhat\u2019s better for them: that their speech is beneficial or worthless?\u201d \u201cThat it\u2019s beneficial.\u201d \u201cWhat do you think, student? If this is so, does Pokkharas\u0101ti\u2019s speech agree or disagree with the consensus of opinion?\u201d \u201cIt disagrees, worthy Gotama.\u201d \u201cIs it thoughtful or thoughtless?\u201d \u201cThoughtless.\u201d \u201cIs it reflective or unreflective?\u201d \u201cUnreflective.\u201d \u201cIs it beneficial or worthless?\u201d \u201cWorthless.\u201d \u201cStudent, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. Pokkharas\u0101ti is obstructed, hindered, engulfed, and enveloped by these five hindrances. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. There are these five kinds of sensual stimulation. What five? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are sounds known by the ear \u2026 smells known by the nose \u2026 tastes known by the tongue \u2026 touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. Pokkharas\u0101ti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. What do you think, student? Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?\u201d \u201cIf it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.\u201d \u201cBut it isn\u2019t possible, except by psychic power. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Rapture that\u2019s apart from sensual pleasures and unskillful qualities is like a fire that doesn\u2019t depend on grass and logs as fuel. And what is rapture that\u2019s apart from sensual pleasures and unskillful qualities? It\u2019s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is rapture that\u2019s apart from sensual pleasures and unskillful qualities. Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This too is rapture that\u2019s apart from sensual pleasures and unskillful qualities. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?\u201d \u201cGenerosity.\u201d \u201cWhat do you think, student? Suppose a brahmin was setting up a grand sacrifice. Then two brahmins came along, thinking, \u2018We shall participate in the grand sacrifice of the brahmin named so-and-so.\u2019 Then one of those brahmins thought: \u2018Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.\u2019 But it\u2019s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. Thinking, \u2018Some other brahmin has got the best seat, the best drink, the best almsfood,\u2019 they get angry and upset. What do the brahmins say is the result of this?\u201d \u201cWorthy Gotama, brahmins don\u2019t give gifts so that others will get angry and upset. Rather, they only give gifts that are born from sympathy.\u201d \u201cIn that case, isn\u2019t this a sixth ground for making merit, namely, being born from sympathy?\u201d \u201cIn that case, this is a sixth ground for making merit, namely, being born from sympathy.\u201d \u201cOf the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: among laypeople or renunciates?\u201d \u201cMostly among renunciates, and less so among lay people. For a layperson has many obligations, duties, issues, and undertakings, and they can\u2019t always tell the truth, be fervent, be chaste, rehearse a lot, or be very generous. But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent, be chaste, rehearse a lot, and be very generous. 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.\u201d \u201cI say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will. Take a mendicant who speaks the truth. Thinking, \u2018I\u2019m truthful,\u2019 they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. Take a mendicant who is fervent \u2026 is chaste \u2026 rehearses a lot \u2026 and is very generous. Thinking, \u2018I\u2019m very generous,\u2019 they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will.\u201d When he had spoken, Subha said to him, \u201cWorthy Gotama, I have heard that the ascetic Gotama knows a path to company with divinity.\u201d \u201cWhat do you think, student? Is the village of Na\u1e37ak\u0101ra nearby?\u201d \u201cYes it is, sir.\u201d \u201cWhat do you think, student? Suppose a person was born and raised in Na\u1e37ak\u0101ra. And as soon as they left the town some people asked them for the road to Na\u1e37ak\u0101ra. Would they be slow or hesitant to answer?\u201d \u201cNo, worthy Gotama. Why is that? Because they were born and raised in Na\u1e37ak\u0101ra. They\u2019re well acquainted with all the roads to the village.\u201d \u201cStill, it\u2019s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.\u201d \u201cWorthy Gotama, I have heard that the ascetic Gotama teaches a path to company with divinity. Please teach me that path.\u201d \u201cWell then, student, listen and apply your mind well, I will speak.\u201d \u201cYes, worthy sir,\u201d replied Subha. The Buddha said this: \u201cAnd what is a path to company with divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world\u2014abundant, expansive, limitless, free of enmity and ill will. When the heart\u2019s release by love has been developed like this, any limited deeds they\u2019ve done don\u2019t remain or persist there. Suppose there was a powerful horn blower. They\u2019d easily make themselves heard in the four quarters. In the same way, when the heart\u2019s release by love has been developed like this, any limited deeds they\u2019ve done don\u2019t remain or persist there. This is a path to company with divinity. Furthermore, a mendicant meditates spreading a heart full of compassion \u2026 They meditate spreading a heart full of rejoicing \u2026 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\u2014abundant, expansive, limitless, free of enmity and ill will. When the heart\u2019s release by equanimity has been developed and cultivated like this, any limited deeds they\u2019ve done don\u2019t remain or persist there. Suppose there was a powerful horn blower. They\u2019d easily make themselves heard in the four quarters. In the same way, when the heart\u2019s release by equanimity has been developed and cultivated like this, any limited deeds they\u2019ve done don\u2019t remain or persist there. This too is a path to company with divinity.\u201d When he had spoken, Subha said to him, \u201cExcellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Well, now, worthy Gotama, I must go. I have many duties, and much to do.\u201d \u201cPlease, student, go at your convenience.\u201d 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. Now at that time the brahmin J\u0101nusso\u1e47i drove out from S\u0101vatth\u012b in the middle of the day in an all-white chariot drawn by mares. He saw the student Subha coming off in the distance, and said to him, \u201cSo, worthy Bh\u0101radv\u0101ja, where are you coming from in the middle of the day?\u201d \u201cJust now, good fellow, I\u2019ve come from the presence of the ascetic Gotama.\u201d \u201cWhat do you think of the ascetic Gotama\u2019s lucidity of wisdom? Do you think he\u2019s astute?\u201d \u201cWorthy sir, who am I to judge the ascetic Gotama\u2019s lucidity of wisdom? You\u2019d really have to be on the same level to judge his lucidity of wisdom.\u201d \u201cWorthy Bh\u0101radv\u0101ja praises the ascetic Gotama with high praise indeed.\u201d \u201cWho am I to praise the ascetic Gotama? He is praised by the praised as the best among gods and humans. The five things that the brahmins prescribe for making merit and succeeding in the skillful he says are prerequisites of the mind for developing a mind free of enmity and ill will.\u201d When he had spoken, J\u0101nusso\u1e47i got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times, \u201cKing Pasenadi of Kosala is lucky, so very lucky that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!\u201d","title":"With Subha","tradition":"Majjhima Nikaya","translated_text":null,"word_count":3062}