9.
The Discourse to Subha
462. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the young brahmin Subha, son of Todeyya, was residing at Sāvatthī at a certain householder's dwelling on some business. Then the young brahmin Subha, son of Todeyya, said this to the householder at whose dwelling he was residing - "I have heard this, householder - 'Sāvatthī is not devoid of Worthy Ones.' What ascetic or brahmin might we attend upon today?" "This Blessed One, venerable sir, is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Attend upon that Blessed One, venerable sir." Then the young brahmin Subha, son of Todeyya, having assented to that householder, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young brahmin Subha, son of Todeyya, said this to the Blessed One - "Brahmins, Master Gotama, say thus - 'A householder is one who fulfils the true method, the wholesome teaching, not one who has gone forth is one who fulfils the true method, the wholesome teaching.' What does Master Gotama say about this?"
463. "I am an analyst in this matter, young man; I am not a one-sided speaker in this matter. I do not praise wrong practice, young man, whether of a householder or of one gone forth. For indeed, young man, whether a householder or one gone forth, one who has practised wrongly, because of wrong practice, is not one who fulfils the true method, the wholesome teaching. I praise right practice, young man, whether of a householder or of one gone forth. For indeed, young man, whether a householder or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching."
"Brahmins, Master Gotama, say thus - 'This household work, requiring great resources, great duties, great management, great undertaking, is of great fruit; this going forth work, requiring little resources, little duties, little management, little undertaking, is of little fruit.' What does Master Gotama say about this?"
"In this matter too, young man, I am an analyst; I am not a one-sided speaker in this matter. There is, young man, work requiring great resources, great duties, great management, great undertaking, which when failing is of little fruit; there is, young man, work requiring great resources, great duties, great management, great undertaking, which when succeeding is of great fruit; there is, young man, work requiring little resources, little duties, little management, little undertaking, which when failing is of little fruit; there is, young man, work requiring little resources, little duties, little management, little undertaking, which when succeeding is of great fruit. And what, young man, is the work requiring great resources, great duties, great management, great undertaking, which when failing is of little fruit? Farming, young man, is work requiring great resources, great duties, great management, great undertaking, which when failing is of little fruit. And what, young man, is the work requiring great resources, great duties, great management, great undertaking, which when succeeding is of great fruit? Farming itself, young man, is work requiring great resources, great duties, great management, great undertaking, which when succeeding is of great fruit. And what, young man, is the work requiring little resources, little duties, little management, little undertaking, which when failing is of little fruit? Trade, young man, is work requiring little resources, little duties, little management, little undertaking, which when failing is of little fruit. And what, young man, is the work requiring little resources, little duties, little management, little undertaking, which when succeeding is of great fruit? Trade itself, young man, is work requiring little resources, little duties, little management, little undertaking, which when succeeding is of great fruit.
464. "Just as, young man, farming is work requiring great resources, great duties, great management, great undertaking, which when failing is of little fruit; just so, young man, household work is work requiring great resources, great duties, great management, great undertaking, which when failing is of little fruit. Just as, young man, farming itself is work requiring great resources, great duties, great management, great undertaking, which when succeeding is of great fruit; just so, young man, household work is work requiring great resources, great duties, great management, great undertaking, which when succeeding is of great fruit. Just as, young man, trade is work requiring little resources, little duties, little management, little undertaking, which when failing is of little fruit; just so, young man, going forth is work requiring little resources, little duties, little management, little undertaking, which when failing is of little fruit. Just as, young man, trade itself is work requiring little resources, little duties, little management, little undertaking, which when succeeding is of great fruit; just so, young man, going forth is work requiring little resources, little duties, little management, little undertaking, which when succeeding is of great fruit."
"Brahmins, Master Gotama, declare five principles for the performance of merit, for the accomplishment of the wholesome." "Those brahmins, young man, who declare five principles for the performance of merit, for the accomplishment of the wholesome - if it is not troublesome for you - good, speak those five principles in this assembly." "It is not troublesome for me, Master Gotama, where the venerable one is seated, or one like the venerable one." "If so, young man, speak." "Truth indeed, Master Gotama, brahmins declare as the first principle for the performance of merit, for the accomplishment of the wholesome. Austere asceticism indeed, Master Gotama, brahmins declare as the second principle for the performance of merit, for the accomplishment of the wholesome. The holy life indeed, Master Gotama, brahmins declare as the third principle for the performance of merit, for the accomplishment of the wholesome. Vedic recitation indeed, Master Gotama, brahmins declare as the fourth principle for the performance of merit, for the accomplishment of the wholesome. Generosity indeed, Master Gotama, brahmins declare as the fifth principle for the performance of merit, for the accomplishment of the wholesome. Brahmins, Master Gotama, declare these five principles for the performance of merit, for the accomplishment of the wholesome. What does Master Gotama say about this?"
465. "But then, young man, is there any single brahmin among the brahmins who says thus: 'I declare the result of these five qualities, having realised them by direct knowledge myself'?" "No indeed, Master Gotama." "But then, young man, is there any single teacher among the brahmins, or any teacher's teacher, up to the seventh generation of teachers, who says thus: 'I declare the result of these five qualities, having realised them by direct knowledge myself'?" "No indeed, Master Gotama." "But then, young man, those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - did even they speak thus: 'We declare the result of these five qualities, having realised them by direct knowledge ourselves'?" "No indeed, Master Gotama."
"Thus indeed, young man, there is not any single brahmin among the brahmins who says thus: 'I declare the result of these five qualities, having realised them by direct knowledge myself'; there is not any single teacher among the brahmins, or any teacher's teacher, up to the seventh generation of teachers, who says thus: 'I declare the result of these five qualities, having realised them by direct knowledge myself'; those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - Even they did not speak thus: 'We declare the result of these five qualities, having realised them by direct knowledge ourselves.'
"Just as, young man, a file of blind men clinging to one another, the first one does not see, the middle one does not see, the last one does not see; even so, young man, methinks the speech of the brahmins turns out to be like a file of blind men: the first one does not see, the middle one does not see, the last one does not see."
466. When this was said, the young brahmin Subha, son of Todeyya, being addressed by the Blessed One with the simile of the blind bamboo, angry and displeased, jeering at the Blessed One, scoffing at the Blessed One, speaking against the Blessed One - thinking "The ascetic Gotama will be brought to disgrace," said this to the Blessed One - "The brahmin, Master Gotama, Pokkharasāti of the Opamañña clan, lord of Subhagavana, says thus - 'Just so, here some ascetics and brahmins claim super-human achievement, a distinction of knowledge and vision worthy of the noble ones. This speech of theirs turns out to be ridiculous, turns out to be mere words, turns out to be void, turns out to be hollow. For how indeed could one who has become a human being know or see or realise any super-human achievement, any distinction of knowledge and vision worthy of the noble ones - this is impossible'?"
"But then, young man, does the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, understand the minds of all ascetics and brahmins, having encompassed them with his own mind?" "Indeed, Master Gotama, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, does not understand even the mind of his own female slave Puṇṇikā, having encompassed it with his own mind; how then could he understand the minds of all ascetics and brahmins, having encompassed them with his own mind?"
"Just as, young man, a man blind from birth would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might speak thus - 'There are no black and white forms, there is no one who sees black and white forms; there are no blue forms, there is no one who sees blue forms; there are no yellow forms, there is no one who sees yellow forms; there are no red forms, there is no one who sees red forms; there are no crimson forms, there is no one who sees crimson forms; there is no even and uneven, there is no one who sees what is even and uneven; there are no stars, there is no one who sees the stars; there is no moon and sun, there is no one who sees the moon and sun. I do not know this, I do not see this; therefore it does not exist.' Would he, young man, speaking thus, speak rightly?"
"No indeed, Master Gotama. There are black and white forms, there is one who sees black and white forms; there are blue forms, there is one who sees blue forms; there are yellow forms, there is one who sees yellow forms; there are red forms, there is one who sees red forms; there are crimson forms, there is one who sees crimson forms; there is what is even and uneven, there is one who sees what is even and uneven; there are stars, there is one who sees the stars; there is the moon and sun, there is one who sees the moon and sun. 'I do not know this, I do not see this; therefore it does not exist'; indeed, Master Gotama, he would not be speaking rightly."
"Just so, young man, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, is blind, without eyes. That he indeed will know or see or realise any super-human achievement, any distinction of knowledge and vision worthy of the noble ones - this is impossible."
467. "What do you think, young man, those wealthy brahmins of Kosala, as follows - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, and your father Todeyya, which is better for them, whether they would speak speech according to convention or not according to convention?" "According to convention, Master Gotama."
"Which is better for them, whether they would speak speech after deliberation or without deliberation?" "After deliberation, Master Gotama."
"Which is better for them, whether they would speak speech after reflection or without reflection?" "After reflection, Master Gotama."
"Which is better for them, whether they would speak speech connected with benefit or not connected with benefit?" "Connected with benefit, Master Gotama."
"What do you think, young man, this being so, was the speech spoken by the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, according to convention or not according to convention?" "Not according to convention, Master Gotama."
"Was the speech spoken after deliberation or without deliberation?" "Without deliberation, Master Gotama."
"Was the speech spoken after reflection or without reflection?" "Without reflection, Master Gotama."
"Was the speech spoken connected with benefit or not connected with benefit?" "Not connected with benefit, Master Gotama."
"Young man, there are these five mental hindrances. Which five? The mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt - these, young man, are the five mental hindrances. Young man, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, is obstructed, hindered, covered, and enveloped by these five mental hindrances. That he indeed will know or see or realise any super-human achievement, any distinction of knowledge and vision worthy of the noble ones - this is impossible.
468. "Young man, there are these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, young man, are the five types of sensual pleasure. Young man, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, consumes these five types of sensual pleasure bound, infatuated, transgressing, not seeing the danger, without wisdom of escape. That he indeed will know or see or realise any super-human achievement, any distinction of knowledge and vision worthy of the noble ones - this is impossible.
"What do you think, young man, if one were to kindle a fire dependent on grass and wood as fuel, or if one were to kindle a fire without grass and wood as fuel, which fire would be with flame and colourful and luminous?" "If, Master Gotama, it were possible to kindle a fire without grass and wood as fuel, that fire would be with flame and colourful and luminous." "This is impossible, young man, there is no chance that one could kindle a fire without grass and wood as fuel, except by one possessing supernormal power. Just as, young man, fire burns dependent on grass and wood as fuel, so too, young man, I speak of this rapture, that rapture which is dependent on the five types of sensual pleasure. Just as, young man, fire burns without grass and wood as fuel, so too, young man, I speak of this rapture, that rapture which is apart from sensual pleasures, apart from unwholesome mental states.
"And what, young man, is the rapture apart from sensual pleasures, apart from unwholesome mental states? Here, young man, a monk, quite secluded from sensual pleasures... etc. he enters and dwells in the first meditative absorption. This too, young man, is rapture apart from sensual pleasures, apart from unwholesome mental states. Furthermore, young man, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. This too, young man, is rapture apart from sensual pleasures, apart from unwholesome mental states.
469. "Those brahmins, young man, who declare five principles for the performance of merit, for the accomplishment of the wholesome, which of these principles do brahmins declare as having more great results for the performance of merit, for the accomplishment of the wholesome?" "Those brahmins, Master Gotama, who declare five principles for the performance of merit, for the accomplishment of the wholesome, here brahmins declare generosity as the principle having more great results for the performance of merit, for the accomplishment of the wholesome."
"What do you think, young man, suppose here a great sacrifice had been prepared for a certain brahmin. Then two brahmins might come - 'We shall partake in the great sacrifice of such-and-such a brahmin.' Therein one brahmin might think thus - 'Oh indeed! May I alone obtain the best seat, the best water, the best almsfood in the refectory, may no other brahmin obtain the best seat, the best water, the best almsfood in the refectory.' Now, young man, there is this possibility that another brahmin might obtain the best seat, the best water, the best almsfood in the refectory, and that brahmin might not obtain the best seat, the best water, the best almsfood in the refectory. 'Another brahmin obtains the best seat, the best water, the best almsfood in the refectory, I do not obtain the best seat, the best water, the best almsfood in the refectory' - thus he is angry and displeased. Now for this one, young man, what result do brahmins declare?" "It is not indeed, Master Gotama, that brahmins give gifts thus - 'By this may another be angry and displeased.' Rather, here brahmins give gifts born of compassion." "This being so, young man, this is the sixth way of making merit for brahmins - that is, born of compassion." "This being so, Master Gotama, this is the sixth way of making merit for brahmins - that is, born of compassion."
"Those brahmins, young man, who declare five principles for the performance of merit, for the accomplishment of the wholesome, where do you perceive these five principles as being mostly - among householders or among those gone forth?" "Those brahmins, Master Gotama, who declare five principles for the performance of merit, for the accomplishment of the wholesome, I perceive these five principles as being mostly among those gone forth, little among householders. For a householder, Master Gotama, has great purposes, great duties, great legal cases, great undertakings, he is not constantly and continuously a truth-speaker; but one gone forth, Master Gotama, has few purposes, few duties, few legal cases, few undertakings, he is constantly and continuously a truth-speaker. For a householder, Master Gotama, has great purposes, great duties, great legal cases, great undertakings, he is not constantly and continuously an austere ascetic... a practitioner of the holy life... one abundant in recitation... one abundant in generosity; but one gone forth, Master Gotama, has few purposes, few duties, few legal cases, few undertakings, he is constantly and continuously an austere ascetic... a practitioner of the holy life... one abundant in recitation... one abundant in generosity. Those brahmins, Master Gotama, who declare five principles for the performance of merit, for the accomplishment of the wholesome, I perceive these five principles as being mostly among those gone forth, little among householders."
"Those brahmins, young man, who declare five principles for the performance of merit, for the accomplishment of the wholesome - I say these are requisites for the mind - that is to say, for the development of a mind free from enmity, free from ill-will. Here, young man, a monk is a speaker of truth. He, thinking 'I am a speaker of truth,' obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. That gladness connected with the wholesome - I say this is a requisite for the mind - that is to say, for the development of a mind free from enmity, free from ill-will. Here, young man, a monk is an austere ascetic... etc. is a practitioner of the holy life... etc. is devoted to study... etc. one abundant in generosity. He, thinking 'I am devoted to generosity,' obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. That gladness connected with the wholesome - I say this is a requisite for the mind - that is to say, for the development of a mind free from enmity, free from ill-will. Those brahmins, young man, who declare five principles for the performance of merit, for the accomplishment of the wholesome - I say these are requisites for the mind - that is to say, for the development of a mind free from enmity, free from ill-will."
470. When this was said, the young brahmin Subha, son of Todeyya, said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama knows the path to companionship with Brahmā.'"
"What do you think, young man, is the basket-makers' village near from here, is the basket-makers' village not far from here?"
"Yes, sir, the basket-makers' village is near from here, the basket-makers' village is not far from here."
"What do you think, young man, suppose there were a man born and brought up in the basket-makers' village; if they were to ask him, just after he had left the basket-makers' village, about the path to the basket-makers' village; would there be, young man, for that man born and brought up in the basket-makers' village, when asked about the path to the basket-makers' village, any hesitation or confusion?"
"No indeed, Master Gotama."
"What is the reason for this?"
"Because, Master Gotama, that man was born and brought up in the basket-makers' village. All the paths to the basket-makers' village are well known to him." "There might be, young man, for that man born and brought up in the basket-makers' village, when asked about the path to the basket-makers' village, some hesitation or confusion, but there would never be for the Truth-finder, when asked about the Brahma world or the practice leading to the Brahma world, any hesitation or confusion. I understand Brahmā, young man, and the Brahma world, and the practice leading to the Brahma world; and how one who has practised thus has been reborn in the Brahma world - that too I understand."
"I have heard this, Master Gotama - 'The ascetic Gotama teaches the path to companionship with Brahmā.' It would be good if Master Gotama would teach me the path to companionship with Brahmā."
"If so, young man, listen, pay close attention, I will speak." "Yes, sir," the young brahmin Subha, son of Todeyya, assented to the Blessed One. The Blessed One said this -
471. "And what, young man, is the path to companionship with Brahmā? Here, young man, a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. When the liberation of mind through friendliness is thus developed, young man, whatever action done within limits does not remain there, does not persist there. Just as, young man, a powerful conch-blower would with little difficulty make himself heard in the four directions; just so, young man, etc. when the liberation of mind through friendliness is thus developed, young man, whatever action done within limits does not remain there, does not persist there. This too, young man, is a path to companionship with Brahmā. "Furthermore, young man, a monk with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. When the liberation of mind through equanimity is thus developed, young man, whatever action done within limits does not remain there, does not persist there. Just as, young man, a powerful conch-blower would with little difficulty make himself heard in the four directions; just so, young man, etc. when the liberation of mind through equanimity is thus developed, young man, whatever action done within limits does not remain there, does not persist there. This too, young man, is a path to companionship with Brahmā."
472. When this was said, the young brahmin Subha, son of Todeyya, said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms - just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. Well then, Master Gotama, we will now go; we have much to do, we have many duties." "Now do as you think fit, young man." Then the young brahmin Subha, son of Todeyya, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
Now at that time the brahmin Jāṇussoṇi was driving out of Sāvatthī with an all-white chariot drawn by mares in the middle of the day. The brahmin Jāṇussoṇi saw the the young man Subha, son of Todeyya, coming from afar. Having seen the the young man Subha, son of Todeyya, he said this - "Well now, from where is the venerable Bhāradvāja coming in the middle of the day?" "I am coming from here, sir, from the presence of the ascetic Gotama." "What does the venerable Bhāradvāja think - does he consider the ascetic Gotama wise regarding his lucidity of wisdom?" "Who am I, sir, and who could know the ascetic Gotama's lucidity of wisdom? Surely he who could know the ascetic Gotama's lucidity of wisdom would himself be such as he." "Indeed the venerable Bhāradvāja praises the ascetic Gotama with lofty praise." "Who am I, sir, and who could praise the ascetic Gotama? That Master Gotama is praised by the praised, the foremost among gods and humans. Those brahmins, sir, who declare five principles for the performance of merit, for the accomplishment of the wholesome; the ascetic Gotama says these are requisites for the mind - that is to say, for the development of a mind free from enmity, free from ill-will."
When this was said, the brahmin Jāṇussoṇi, having descended from his all-white mare-drawn chariot, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance - "It is a gain for King Pasenadi of Kosala, it is well-gained for King Pasenadi of Kosala, in whose realm the Truth-finder dwells, the Worthy One, the One Enlightened by himself."
The Discourse on Subha is concluded as ninth.