99. Subha Sutta - English MAJJHIMA NIKAYA II
II. 5. 9. Subhasuttaü
(99) To the Brahmin Subha
I heard thus. At one time the Blessed One was abiding in the monastery offered
by Anathapindika in Jeta's grove in Savatthi. At that time Subha the young man,
the son of Todeyya, had come to Savatthi for some purpose and was living with a
certain householder. Todeyya said to that householder. `Savatthi is rich with
arahants, what if we associate a recluse or Brahmin today?û
ßGood sir, there is the Blessed One abiding in the monastery offered by
Anathapindika in Jeta's grove. We will associate that good Blessed One.û
Subha the young man the son of Todeyya agreeing approached the Blessed One,
exchanged friendly greetings and sat on a side. Then Todeyya said to the Blessed
One. `Good Gotama, the Brahmins say, that householders are capable of doing
noble merit and those gone forth homeless are not capable of doing merit. What
does good Gotama say about that?û
ßYoung man, here I have to give an analytical reply, not an absolute reply. I do
not praise the wrong method, of a householder or of one gone forth homeless.
Whether a householder or one gone forth homeless, if fallen to the wrong method
it is not possible that he should be convinced of noble merit. I praise the
right method of a householder or of one gone forth homeless. Whether a
householder or one gone forth homeless, if fallen to the right method it is
possible that he should be convinced of noble merit. `.
ßGoodGotama, Brahmins say, the undertakings of householders, are with much,
importance, activity, attendance and destruction and bring much merit. The
undertakings of those gone forth homeless, are with little, importance,
activity, attendance and destruction, so they bring little merit. What does good
Gotama say about this?û
ßYoung man, here too, I have to give an analytical reply, not an absolute reply.
Young man, there are undertakings of much, importance, activity, attendance, and
destruction not prospering become fruitless. There are undertakings of much
importance, activity, attendance and destruction, prospering become fruitful.
Young man, there are undertakings of little, importance, activity, attendance
and destruction, prospering, they become fruitless. There are undertakings of
little, importance, activity, attendance and destruction, prospering, they
become fruitful. Young man, what undertakings are of much importance, activity,
attendance and destruction not prospering become fruitless? Young man,
cultivation is an undertaking of much importance, activity, attendance and
destruction, not prospering becomes fruitless. Young man, what undertaking is of
much importance, activity, attendance and destruction, prospering becomes
fruitful? Cultivation is also an undertaking of much, importance, activity,
attendance and destruction, prospering becomes fruitful. What undertaking is of
little importance, activity, attendance and destruction, not prospering becomes
fruitless? Young man, trading is an undertaking of little, importance, activity,
attendance, and destruction, not prospering becomes fruitless. What undertaking
is of little, importance, activity, attendance and destruction, prospering
becomes fruitful? Trading is also an undertaking of little importance, activity,
attendance and destruction, prospering becomes fruitful.
Young man, just as the undertaking cultivation, of much, importance, activity,
attendance and destruction not prospering becomes fruitless, so also household
life is an undertaking of much, importance, activity, attendance and destruction
not prospering becomes fruitless. Young man, just as the undertaking cultivation
itself, of much, importance, activity, attendance and destruction prospering
becomes fruitful, so also household life is an undertaking of much, importance,
activity, attendance and destruction prospering becomes fruitful. Young man,
just as the undertaking trading, of little, importance, activity, attendance and
destruction not prospering becomes fruitless, so also the undertaking going
forth homeless, of little, importance, activity, attendance and destruction not
prospering becomes fruitless. Young man just as the undertaking trading itself,
of little, importance, activity, attendance and destruction prospering becomes
of much fruit.û
ßGood Gotama, Brahmins, make known five things for accomplishment and
accumulation of merit. `.
ßYoung man, if it is no problem to you, would you tell this gathering the five
things made known by the Brahmins for the accomplishment and accumulation of
merit?û
ßGood Gotama, it is no problem to me, if good Gotama and this gathering wants to
hear it.û
ßThen young man, tell them.û
ßGood Gotama, truth is the first thing, made known by the Brahmins, for
accomplishment and accumulation of merit. Austerity is the second thing. Holy
life is the third. Education is the fourth and benevolence is the fifth thing
made known by the Brahmins for the accomplishment and accumulation of merit.
What does good Gotama say about them?û
ßYoung man is there a single Brahmin, who says, I know these five things are
with results by realisation and declare them?û
ßThere isn't good Gotama.û
ßYoung man, is there a single teacher among the Brahmins, or a teacher's
teacher, up to the seventh generation, who says, I know these five things are
with results by realisation and declare them?û
ßThere isn't good Gotama.û
ß Is there a single sage of the Brahmins, in the past like Aññhaka Vàmaka,
Vàmadeva, Vessamitta, Yamataggi, Angãrasa, Bharadvàja, Vàseññha, Kassapa and
Bhagu who made and protected the ancient sayings like the Brahmins who protect
reciting the verses, over and over again now. Of them did anyone say I know
these five things are with results by realisation and declare them?û
ßThere isn't good Gotama.û
So then young man, a single Brahmin, among the Brahmins did not say. I know
these five things are with results by realisation and declare them. A single
teacher, or a teacher's teacher up to the seventh generation did not say. I know
these five things are with results by realisation and declare them. A single
sage of the Brahmins, in the past like Aññhaka Vàmaka, Vàmadeva, Vessamitta,
Yamataggi, Angãrasa, Bharadvàja, Vàseññha, Kassapa and Bhagu who made and
protected the ancient sayings like the Brahmins who protect reciting the verses,
over and over again now, did not say I know these five things are with results
by realisation and declare them. Young man, it is like a line of blind men
holding hands. The first does not see, the middle one does not see and the last
one does not see. When this is so, the words of the Brahmins are similar to the
words of a line of blind men.
When the Blessed One gave the simile of the line of blind men, the young man
Subha was angry, cursing the Blessed One said. `The recluse Gotama says defiled
words.û
Then the young man Subha said to the Blessed One. `Good Gotama, the Brahmin
Pokkharasàti, who has a pleasant face says. Here a certain recluse or Brahmin
acknowledges, some noble knowledge and vision above human. They are useless
words that provoke laughter. How could humans know, see and realise some noble
knowledge and vision above human?û
ßYoung man, does the Brahmin Pokkharasàti, who has a pleasant face penetrate and
see the minds of all recluses and bràhmins?û
ßThe Brahmin Pokkharasàti cannot penetrate and see the mind of his own slave
woman Punnà, how could he penetrate and see the minds of all recluses and
Brahmins.û
ßYoung man, like a man born blind, who does not see, black and white forms, blue
forms, yellow forms, red forms, brown forms, stars, moon and sun, would say.
There aren't black and white forms, and those who have seen them. Blue forms,
yellow forms, red forms and brown forms and those who have seen them. There
aren't stars, moon and sun and those who have seen them. I do not know these and
I haven't seen these. Therefore, they are not present. Young man, are these
words rightly said?û
ßNo, good Gotama, that is not so. There are black and white forms, and those who
have seen them. There are blue forms, yellow forms, red forms and brown forms
and those who have seen them. There are stars, moon and sun and those who have
seen them. The words, I do not know these, I haven't seen these. Therefore they
are not present. Are not rightly said.û
Young man, in the same way, the Brahmin Pokkharasàti, with happy face, is blind,
has no eyes. It is not possible that he could see, know or realise, that noble
knowledge and vision above human. Young man of the Brahmin householders of
Kosala, such as Cankã, Tàrukkha, Pokkharasàti, Jànussoni and your father
Todeyya, who is superior, those who speak the generally accepted version, or
those who do not speak the generally accepted version?û
ßGood Gotama, those who speak the accepted version are superior.û
ßWho are superior, those who think well before speaking, or those who do not
think well before speaking?û
ßGood Gotama, those who think well before speaking are superior.û
ßWho are superior, those speak after reflecting, or those who speaking without
reflecting?û
ßGood Gotama, those who speak after reflecting are superior.û
ßWho are superior, those who speak meaningful words or those who speak words
that are not meaningful?û
ßGood Gotama, those who speak meaningful words are superior.û
ßYoung man when that is so, does the Brahmin Pokkharasàti speak the generally
accepted or the not generally accepted?
ßGood Gotama, he speaks the generally not accepted.û
ßDoes he speak well thought words or words not well thought?û
ßGood Gotama, he speaks words not well thought.û
ßDoes he speak words after reflecting, or without reflecting?û
ßGood Gotama, he speaks words without reflectingû
ßDoes he speak meaningful words, or words that are not meaningful?û
ßGood Gotama, he speaks words that are not meaningfulû
ßYoung man, these five are hindrances. What are the five? Interest for
sensuality is a hindrance. Anger is a hindrance. Sloth and torpor is a
hindrance. Restlessness and worry is a hindrance. To doubt is a hindrance. The
Brahmin Pokkharasàti who has a happy face is covered up veiled and hemmed in, by
these five hindrances, that he could see, know and realise some noble
distinction above human is not possible.
Young man, these five are the strands of sensual pleasures. What are the five?
Agreeable pleasant forms cognisable by eye consciousness, arousing fondness and
sensual desires...re... sounds, ...re.... smells, ...re... tastes, ...re...and
agreeable pleasant touches, cognisable by body consciousness, arousing fondness
and sensual desires. These are the five strands of sensual pleasures. The
Brahmin Pokkharasàti who has a happy face partakes the five strands of sensual
pleasures, bound, swooned and enslaved not seeing the danger and the escape from
it, that he could see, know and realise some noble distinction above human is
not possible. Young man does fire burn supported on grass and sticks, or not
supported on grass and sticks? What would the fire's flame, colour and
effulgence be?û
ßGood Gotama, if fire burns without the support of grass and sticks, yet it's
flame, colour and effulgence would be present.û
ßYoung man, it is not possible that fire should burn, without grass and sticks,
other than by some supernormal power. The joy that arises on account of the five
strands of sensual pleasures is comparable to the fire that burns supported on
grass and sticks. Young man what is that joy that arises away from the five
strands of sensual pleasures and away from thoughts of demerit? Here, young man,
the bhikkhu away from sensual desires, and angry thoughts abides in the first
jhàna. This is joy away from sensual desires and angry thoughts. Again, the
bhikkhu overcoming thoughts and thought processes...re.... abides in the second
jhànaThis too is joy away from sensual desires and angry thoughts. Young man of
the five things made known by the Brahmins, which one is most important for the
accomplishment and accumulation of merit?û
ßGood Gotama, of the five things, made known by the Brahmins, for the
accomplishment and accumulation of merit, the most important is benevolence.û
ßYoung man, a certain Brahmin makes a great sacrifice. Two Brahmins come there,
knowing about the sacrifice of that Brahmin. It occurs to one of those Brahmins.
Good, if I'm offered the most prominent place in the refectory, the most
prominent seat, the first vessel of water, the first morsel. It happens that
some other Brahmin gains the most prominent place in the refectory, the most
prominent seat, the first vessel of water and the first morsel. He becomes angry
and averse, thinking another Brahmin gained the most prominent seat, the first
vessel of water and the first morsel. What results does this Brahmin gain?û
ßGood Gotama, Brahmins, do not make sacrifices in such a manner, that others
become angry and averse. Brahmins give gifts out of compassion.û
ßYoung man when that is so, do the Brahmins have a sixth thing for the
accomplishment and accumulation of merit?û
ßGood Gotama, when that is so, the Brahmins have a sixth thing for the
accomplishment and accumulation of merit.û
ßYoung man, the Brahmins have made known five things for the accomplishment and
accumulation of merit, with whom you see these things more prevalent, is it
among householders or those gone forth homeless?û
ßGood Gotama, these five things made known by the Brahmins for the
accomplishment and accumulation of merit, I see mostly among those gone forth
homeless and less among the householders. The undertakings of householders of
much, importance, activity, attendance and destruction are always not sincere.
The undertakings of those gone forth homeless, of little, importance, activity,
attendance and destruction, are always sincere. Householders with undertakings
of much, importance, activity, attendance and destruction, are not always,
austere, of noble livelihood, not with much education and not with benevolence.
Those gone forth homeless with undertakings of little, importance, activity,
attendance and destruction, are always austere, of noble livelihood, with much
education and benevolence. These five things made known by the Brahmins for the
accomplishment and accumulation of merit, I see mostly among those gone forth
and less among the householders.û
ßYoung man, these five things made known by the Brahmins for the accomplishment
and accumulation of merit, I declare are the accessories to develop the mind
freeing it from ill will and anger. Young man, the bhikkhu becomes truthful. He
experiences its meaning knowing I'm truthful, experiences the Teaching and joy,
of knowing the Teaching. That joy accompanied with merit, I call the accessory
of the mind, to develop the mind freeing it from ill will and anger. The bhikkhu
becomes austere, leads a holy life, becomes learned, becomes benevolent He
experiences its meaning knowing I'm benevolent, experiences the Teaching and
joy, of knowing the Teaching. That joy accompanied with merit, I call the
accessory of the mind, to develop the mind freeing it from ill will and anger.
Young man, these five things made known by the Brahmins for the accomplishment
and accumulation of merit, I declare are the accessories to develop the mind
freeing it from ill will and anger.û
Then the young man Subha the son of Todeyya said to the Blessed One. `I have
heard that the recluse Gotama knows the path to be born with Brahmà.û
ßYoung man, is the village Nalakàra close to this place?û
ßYes, good Gotama, it is close to this place.û
ßYoung man, from a man born and bred in the village Nalakàra, and who has moved
from there is asked the way to go to the village Nalakàra. Would he hesitate or
show stupidity in telling the path to go to the village Nalakàra? In the same
manner, when the Thus Gone One is asked the path to be born with Brahmà, there's
no hesitation or stupidity. I know the world of Brahmà, and the path leading to
the world of Brahmà.û
ßGood Gotama, it's good if I'm taught the path to be born in the world of
Brahmà.û
ßThen young man, listen carefully I will tell,' The young man agreed and the
Blessed One said. The bhikkhu pervades one direction with thoughts of loving
kindness, so too the second, the third, the fourth, above, below, across, in
every respect, in all circumstances, the entire world, he pervades with the
thought of loving kindness grown great and immeasurable without anger and ill
will. Young man, when the release of the mind in loving kindness, is developed
thus, none of the measured actions remain. [1] Just as a clever drummer in no
time would make known the message in the four directions. In the same manner,
when the release of the mind in loving kindness, is developed thus, none of the
measured actions remain. This is the method to be born with Brahmà. Again the
bhikkhu pervades one direction with the thought of compassion, ...re.... with
intrinsic joy, ...re... with equanimity, so too the second, the third, the
fourth, above, below, across, in every respect, in all circumstances, the entire
world, he pervades with equanimity grown great and immeasurable without anger
and ill will. Young man, when the release of the mind in equanimity, is
developed thus, none of the measured actions remain. *1) Just as a clever
drummer in no time would make known the message in the four directions. In the
same manner, when the release of the mind in equanimity is developed thus, none
of the measured actions remain. This is the method to be born with Brahmà.û
Then the young man Subha the son of Todeyya said. `Good Gotama, now I
understand. It is like something overturned is reinstated. Something covered is
made manifest. As though the path is told to someone who has lost his way. It is
as though a light was borne for the darkness, for those who have sight to see
forms. In various ways good Gotama has explained the Teaching. Now I take refuge
in good Gotama, in the Teaching and the Community of bhikkhus. May good Gotama
bear me as a lay disciple from today until life lasts. Good Gotama, now we go.
There's much work to be done.û
ßYoung man, go! If you think it is fit.û
The young man Subha delighted and pleased, got up from his seat, worshipped and
circumambulated the Blessed One and went away.
At that time the Brahmin Jànussoni, was going through Sàvatthi in a completely
white carriage yoked to a mare. Seeing the young man Subha, he asked. `From
where does good Bhàradvàja come at this time?û
ßNow I come from the presence of the recluse Gotama.û
ßWhat does good Bhàradvàja think of the wisdom of, recluse Gotama? Do you think
he is wise?û
ßWho am I to know the wisdom of the recluse Gotama, it should be done by one
like him, who knows the depth, of his wisdom.û
ßIndeed good Bhàradvàja praises the recluse Gotama.û
ßWho am I, and who is the recluse Gotama. Indeed those who need praise should be
praised. Good Gotama is the chief among gods and men. The five things declared
by the Brahmins for the accomplishment and accumulation of merit, he says are
the accessories to develop the mind, without anger and ill will.û
When this was said, the Brahmin Jànussoni got down from his white carriage,
arranged his shawl on one shoulder, turning to where the Blessed One was abiding
with clasped hands said. `It is gain for king Pasenadi of Kosala, it is rare
gain for him that the Thus Gone One perfect and rightfully enlightened abides in
king Pasenadi Kosala's kingdom.û
[1] Young man, when the release of mind in loving kindness is developed thus,
none of the measured actions remain. `Evaü bhàvitàya kho mànava mettàya
cetovimuttiyà yaü pamànakataü kammaü na taü tatràvasissati, na tam
tatràvatitthati,' The measured actions that remain in the mind are small bits of
greed, hate and delusion, which from time to time pollute data that come through
the six doors of mental contact and promote actions and reactions through body
speech and mind.
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