X. SUBHA SUTTA.
[CONDUCT, CONCENTRATION, AND INTELLECT.]
[204] I. 1. Thus have I heard. The venerable Ânanda was once staying at
Sâvatthi in the Geta Wood, in Anâtha Pindika's pleasaunce, shortly after the
Exalted One had died away{1}. Now at that time the young Brahman Subha, the son
of the man of Tudi{2}, was dwelling at Sâvatthi on some business or other.
2. Now Subha, the young Brahman, addressed a certain young man, and said:
'Come now, young man. Go to the Samana Ânanda, and ask in my name as to
whether his sickness and indisposition has abated, as to his health and vigour
and condition of ease; and say: "'Twere well if the venerable Ânanda would be so
kind as to pay a visit to Subha, the young Brahman, the son of the man of
Tudi."'
3. 'Very well, Sir,' said that young man in reply. And he went to the place
where the venerable Ânanda was staying, and exchanged with him the greetings and
compliments of politeness and courtesy, and took his seat apart. And, so seated,
he delivered to the venerable Ânanda the message with which he had been charged.
[205] 4. On hearing that message, the venerable Ânanda said to him:
'It is not just now, young man, convenient, for I have just taken medicine.
But perhaps I may be able to go on the morrow, if so be that conditions and
opportunity seem fit.'
{1. The full details are given in Sumangala Vilâsinî, p. 7.
2. A village near Sâvatthi, now in Nepal territory.}
{p. 268}
Then that young man arose from his seat, and went to Subha, and told him all,
and added:
'So, Sir, the matter has been so far accomplished that perhaps the venerable
Ânanda may be able to come on the morrow, if so be that conditions and
opportunity seem fit.'
5. And the venerable Ânanda, when the night had passed away, dressed himself
early in the morning, and went, in his robes and carrying his bowl, with a
Bhikkhu from the Ketiya countrya, as his attendant, to Subha's house, and took
his seat on the mat spread out for him. And Subha, the young Brahman, the son of
the man of Tudi, came there where he sat, and exchanged with the venerable
Ânanda the greetings and compliments of politeness and courtesy, and took his
seat on one side. And, so seated, he said to the venerable Ânanda:
[206] 'You, Sir, have waited long on the venerable Gotama, constantly near
him, continually in his company. You, Sir, will know what were the things the
venerable Gotama was wont to praise; to which he used to incite the folk, in
which he established them, and made them firm. What were they, Ânanda?'
6. 'Three are the bodies of doctrine, O Brahman, which the Exalted One was
wont to praise; to which he used to incite the folk, in which he established
them, and made them firm. And what are the three? The so noble body of doctrine
regarding right conduct, the so noble body of doctrine regarding
self-concentration, the so noble body of doctrine regarding intelligence{1}.'
'And what, Ânanda, is this so noble body of doctrine regarding right conduct
(Sîla) in praise of which the venerable Gotama was wont to speak; to which he
used to incite the folk, in which he established them, and made them firm?'
7. [The reply §§ 7-29 is §§ 40-63 of the Sâmañña-phala Sutta, including:
{1. On these three Skandhas of doctrine, see above, p. 82, and A. I, 125, &c.}
{p. 269}
1. The appearance of a Buddha, and his preaching.
2. The awakening of a hearer, and his entry into the Order.
3. His self-training in act, word, and speech.
4. The minor details of morality he observes.
5. The absence of fear, confidence of heart thence resulting.
And the answer concludes the enumeration with the words:--]
30. 'And there is yet something further, according to this system, still to
be done.'
'Wonderful is this, Ânanda, and mysterious--both that this so noble group of
conduct is well-rounded, not incomplete; and that I perceive no other, like unto
it, among the other Samanas and Brâhmanas outside of this communion. [207] And
were they also to perceive such in themselves, then would they be satisfied with
thus much, and would say: "So far is enough. We have done thus much. The aim of
our Samanaship has been reached." But you, Ânanda, on the other hand, say:
"There is yet something further, according to your system, still to be done."'
Here ends the First Portion for Recitation in the Subha Sutta.
II. 1. 'And what, Ânanda, is this so noble body of doctrine regarding
self-concentration (Samâdhi) in praise of which the venerable Gotama was wont to
speak; to which he used to incite the folk, in which he established them, and
made them firm?'
[The answer §§ 2-18 is §§ 64-82 of the Sâmañña-phala Sutta, that is to say:
1. The way in which he learns to guard the door of his senses.
2. The constant mindfulness and self-possession that he gains.
{p. 270}
3. The power of being content with little, with simplicity of life.
4. The emancipation of heart from the Five Hindrances--covetousness,
ill-temper, sloth of body and mind, excitement and worry, and perplexity.
5. The resulting joy and peace that pervades his bodily frame, and fills his
heart.
6-9. The Four Raptures (Ghânas). And the answer is followed by the same
injunction as to something further to be done, and the same rejoinder as above
in Chapter I, § 30.]
[208] 20. 'And what, Ânanda, is this so noble body of doctrine regarding
intellect (Paññâ) in praise of which the venerable Gotama was wont to speak; to
which he used to incite the folk, in which he established them, and made them
firm?'
[The answer, §§ 20-26 is §§ 83, 85, and 97 of the Sâmañña-phala Sutta, that
is to say:
1. The Nâna-dassana--the insight which sees that the body is impermanent, and
that mind (Viññâna) is bound up with it, has no existence independent of it.
2. The power of calling up mental images.
3. The perception of the Four Truths as to sorrow and the Eightfold Path; the
rooting out of one's mind of the Intoxicants (the Asâvas); and the final.
assurance, consequent thereon, of Emancipation gained.]
[209] 27. 'This, young Brahman, is that so noble body of doctrine regarding
intellect, of which that Exalted One was wont to speak in praise; to which he
used to incite the folk, in which he established them, and made them firm.'
[210] 'Wonderful is this, Ânanda, and mysterious--both that this so noble
group of doctrine regarding intellect is well-rounded, not incomplete; and that
I perceive no other, like unto it among the other Samanas and Brâhmanas outside
of this communion. And
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there is not, in this matter, anything further to be accomplished. Most
excellent, Ânanda, are the words of thy mouth, most excellent! Just as if a man
were to set up that which has been thrown down, or were to reveal that which has
been hidden away, or were to point out the right road to him who has gone
astray, or were to bring a light into the darkness so that those who have eyes
could see external forms--just even so has the truth been made known to me, in
many a figure, by the venerable Ânanda. And I, even I, betake myself to that
venerable Gotama as my guide, to the truth, and to the Order. May the venerable
Ânanda receive me as an adherent, as one who, from this day forth, as long as
life endures. has taken them as his guide.'
Here ends the Subha Suttanta.
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