- 0.1Majjhima Nikāya 99Middle Discourses 99
0.2SubhasuttaWith Subha
1.1PTS 2.197Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena.Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.12.2Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca:Then Subha said to that householder,2.3“sutaṁ metaṁ, gahapati:“Householder, I have heard that22.4‘avivittā sāvatthī arahantehī’ti.Sāvatthī does not lack for perfected ones.2.5Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti?What ascetic or brahmin might we pay homage to today?”
2.6“Ayaṁ, bhante, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.2.7Taṁ, bhante, bhagavantaṁ payirupāsassū”ti.You can pay homage to him.”
3.1Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him.3.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
4.1“brāhmaṇā, bho gotama, evamāhaṁsu:“Worthy Gotama, the brahmins say:4.2‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti.‘Laypeople succeed in the system of the skillful teaching, not renunciates.’34.3Idha bhavaṁ gotamo kimāhā”ti?What do you say about this?”
4.4“Vibhajjavādo kho ahamettha, māṇava;“On this point, student, I speak after analyzing the question,44.5nāhamettha ekaṁsavādo.not one-sidedly.4.6Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi.I don’t praise wrong practice for either laypeople or renunciates.4.7Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.4.8Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi.I praise right practice for both laypeople and renunciates.4.9Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”
5.1“Brāhmaṇā, bho gotama, evamāhaṁsu:“Worthy Gotama, the brahmins say:5.2‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti;‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful.55.3appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti.But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’5.4Idha bhavaṁ gotamo kimāhā”ti.What do you say about this?”
5.5PTS 2.198“Etthāpi kho ahaṁ, māṇava, vibhajjavādo;“On this point, too, I speak after analyzing the question,5.6nāhamettha ekaṁsavādo.not one-sidedly.5.7Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti;Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.5.8atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti;Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.5.9atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti;Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.5.10atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.
6.1Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti?And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?6.2Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.Farming.6.3Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti?And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?6.4Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.Again, it is farming.6.5Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti?And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?6.6Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.Trade.6.7Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti?And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?6.8Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.Again, it’s trade.
7.1PTS 2.199Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti;The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful;7.2evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.7.3Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti;but when it succeeds it is very fruitful.7.4evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.7.5Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti;The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful;7.6evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti.7.7Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti;but when it succeeds it is very fruitful.”7.8evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti.
8.1“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti.“Worthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”
8.2“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—
8.3sace te agaru—“If you don’t mind,8.4sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.please explain these in this assembly.”
8.5“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti.“It’s no trouble when good fellows such as yourself are sitting here.”
8.6“Tena hi, māṇava, bhāsassū”ti.“Well, speak then, student.”
9.1“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.“Worthy Gotama, truth is the first thing.9.2Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.Fervor is the second thing.69.3Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.Chastity is the third thing.9.4Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.Recitation is the fourth thing.9.5Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.Generosity is the fifth thing.9.6Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti.These are the five things that the brahmins prescribe for making merit and succeeding in the skillful.9.7Idha bhavaṁ gotamo kimāhā”ti?What do you say about this?”
9.8PTS 2.200“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“Well, student, is there even a single one of the brahmins who says this:79.9‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?‘I declare the result of these five things after realizing it with my own insight’?”
9.10“No hidaṁ, bho gotama”.“No, worthy Gotama.”
9.11“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this:9.12‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?‘I declare the result of these five things after realizing it with my own insight’?”
9.13“No hidaṁ, bho gotama”.“No, worthy Gotama.”
9.14“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, 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.9.15tepi evamāhaṁsu:Did even they say:9.16‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti?‘We declare the result of these five things after realizing it with our own insight’?”
9.17“No hidaṁ, bho gotama”.“No, worthy Gotama.”
9.18“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“So, student, it seems that there is not a single one of the brahmins,9.19‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti;9.20natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:not even anyone back to the seventh generation of tutors,9.21‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti;9.22yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.nor even the ancient seers of the brahmins9.23Tepi na evamāhaṁsu:who says:9.24‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti.‘We declare the result of these five things after realizing it with our own insight.’
9.25Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;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.9.26evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.In the same way, it seems to me that the brahmins’ 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.”
10.1PTS 2.201Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: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,10.2“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:“The ascetic Gotama will be worsted!” He said to the Buddha:
10.3“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha:“Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:810.4‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti.‘This 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.10.5Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati.But their statement turns out to be a joke—mere words, vacuous and hollow.10.6Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—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?10.7netaṁ ṭhānaṁ vijjatī’”ti?That is not possible.’”9
11.1“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti?“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?”
11.2“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti?“Worthy Gotama, Pokkharasāti doesn’t even understand the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”
12.1“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.12.2So evaṁ vadeyya:They’d say:12.3‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī;‘There’s no such thing as dark and bright sights, and no one who sees them.12.4natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī;There’s no such thing as blue,12.5natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī;yellow,12.6natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī;red,12.7natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;magenta,12.8natthi samavisamaṁ, natthi samavisamassa dassāvī;even and uneven ground,12.9natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī;stars,12.10natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.moon and sun, and no one who sees these things.12.11Ahametaṁ na jānāmi, ahametaṁ na passāmi;I don’t know it or see it,12.12tasmā taṁ natthī’ti.therefore it doesn’t exist.’1012.13Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?Would they be speaking rightly?”
12.14PTS 2.202“No hidaṁ, bho gotama.“No, worthy Gotama.12.15Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī;There are such things as dark and bright sights, and one who sees them.12.16atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī;There is blue,12.17atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī;yellow,12.18atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī;red,12.19atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;magenta,12.20atthi samavisamaṁ, atthi samavisamassa dassāvī;even and uneven ground,12.21atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī;stars,12.22atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.moon and sun, and one who sees these things.12.23‘Ahametaṁ na jānāmi, ahametaṁ na passāmi;So it’s not right to say this: ‘I don’t know it or see it,12.24tasmā taṁ natthī’ti;therefore it doesn’t exist.’”12.25na hi so, bho gotama, sammā vadamāno vadeyyā”ti.
13.1“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko.“In the same way, Pokkharasāti is blind and sightless.13.2So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
13.3Taṁ kiṁ maññasi, māṇava,What do you think, student?13.4ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—There are well-to-do brahmins of Kosala such as13.5caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?”
13.6“Sammuccā, bho gotama”.“That it agrees, worthy Gotama.”
13.7“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti?“What’s better for them: that their speech is thoughtful or thoughtless?”
13.8“Mantā, bho gotama”.“That it is thoughtful.”
13.9“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti?“What’s better for them: that their speech follows reflection or is unreflective?”
13.10“Paṭisaṅkhāya, bho gotama”.“That it follows reflection.”
13.11“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti?“What’s better for them: that their speech is beneficial or worthless?”
13.12“Atthasaṁhitaṁ, bho gotama”.“That it’s beneficial.”
14.1“Taṁ kiṁ maññasi, māṇava,“What do you think, student?14.2yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?”
14.3“Asammuccā, bho gotama”.“It disagrees, worthy Gotama.”
14.4“Mantā vācā bhāsitā amantā vā”ti?“Is it thoughtful or thoughtless?”
14.5“Amantā, bho gotama”.“Thoughtless.”
14.6“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?“Is it reflective or unreflective?”
14.7“Appaṭisaṅkhāya, bho gotama”.“Unreflective.”
14.8“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti?“Is it beneficial or worthless?”
14.9“Anatthasaṁhitā, bho gotama”.“Worthless.”
15.1PTS 2.203“Pañca kho ime, māṇava, nīvaraṇā.“Student, there are these five hindrances.15.2Katame pañca?What five?15.3Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.15.4ime kho, māṇava, pañca nīvaraṇā.These are the five hindrances.15.5Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances.1115.6So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
16.1Pañca kho ime, māṇava, kāmaguṇā.There are these five kinds of sensual stimulation.16.2Katame pañca?What five?16.3Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.16.4sotaviññeyyā saddā …pe…There are sounds known by the ear …16.5ghānaviññeyyā gandhā …smells known by the nose …16.6jivhā viññeyyā rasā …tastes known by the tongue …16.7kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.16.8ime kho, māṇava, pañca kāmaguṇā.These are the five kinds of sensual stimulation.
16.9Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.Pokkharasāti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.16.10So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
17.1PTS 2.204Taṁ kiṁ maññasi, māṇava,What do you think, student?17.2yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”
17.3“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti.“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.”
17.4“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā.“But it isn’t possible, except by psychic power.17.5Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca.Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.17.6Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.
17.7Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi?And what is rapture that’s apart from sensual pleasures and unskillful qualities?17.8Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.It’s 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.17.9Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.This is rapture that’s apart from sensual pleasures and unskillful qualities.
17.10Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.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.17.11Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.This too is rapture that’s apart from sensual pleasures and unskillful qualities.
18.1Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti?Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?”
18.2“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.“Generosity.”
19.1PTS 2.205“Taṁ kiṁ maññasi, māṇava,“What do you think, student?19.2idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa.Suppose a brahmin was setting up a grand sacrifice.19.3Atha dve brāhmaṇā āgaccheyyuṁ:Then two brahmins came along, thinking,19.4‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti.‘We shall participate in the grand sacrifice of the brahmin named so-and-so.’19.5Tatrekassa brāhmaṇassa evamassa:Then one of those brahmins thought:19.6‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti.‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’1219.7Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ.But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory.19.8‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’19.9iti so kupito hoti anattamano.they get angry and upset.19.10Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti?What do the brahmins say is the result of this?”
19.11“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti:“Worthy Gotama, brahmins don’t give gifts so that19.12‘iminā paro kupito hotu anattamano’ti.others will get angry and upset.19.13Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti.Rather, they only give gifts that are born from sympathy.”
19.14“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—“In that case, isn’t this a sixth ground for making merit,19.15yadidaṁ anukampājātikan”ti.namely, being born from sympathy?”
19.16“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—“In that case, this is a sixth ground for making merit,1319.17yadidaṁ anukampājātikan”ti.namely, being born from sympathy.”
20.1“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi—“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:20.2gahaṭṭhesu vā pabbajitesu vā”ti?among laypeople or renunciates?”
20.3“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu.“Mostly among renunciates, and less so among lay people.20.4Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti;For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth,20.5pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti.20.6Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti …be fervent,20.7brahmacārī hoti …be chaste,20.8sajjhāyabahulo hoti …rehearse a lot,20.9cāgabahulo hoti;or be very generous.20.10pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti …But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent,20.11brahmacārī hoti …be chaste,20.12sajjhāyabahulo hoti …rehearse a lot,20.13cāgabahulo hoti.and be very generous.20.14Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti.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.”
21.1PTS 2.206“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi—“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for21.2yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.developing a mind free of enmity and ill will.
21.3Idha, māṇava, bhikkhu saccavādī hoti.Take a mendicant who speaks the truth.21.4So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.21.5Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—And I say that joy connected with the skillful is a prerequisite of the mind for21.6yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.developing a mind free of enmity and ill will.
21.7Idha, māṇava, bhikkhu tapassī hoti …pe…Take a mendicant who is fervent …21.8brahmacārī hoti …pe…is chaste …21.9sajjhāyabahulo hoti …pe…rehearses a lot …21.10cāgabahulo hoti.and is very generous.21.11So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.21.12Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—And I say that joy connected with the skillful is a prerequisite of the mind for21.13yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.developing a mind free of enmity and ill will.21.14Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi—I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for21.15yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.developing a mind free of enmity and ill will.”
22.1Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:When he had spoken, Subha said to him,22.2“sutaṁ metaṁ, bho gotama:“Worthy Gotama, I have heard that22.3‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti.the ascetic Gotama knows a path to company with divinity.”
22.4“Taṁ kiṁ maññasi, māṇava,“What do you think, student?22.5āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?Is the village of Naḷakāra nearby?”
22.6“Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.“Yes it is, sir.”
22.7“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;“What do you think, student? Suppose a person was born and raised in Naḷakāra.22.8tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ;And as soon as they left the town some people asked them for the road to Naḷakāra.22.9siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?Would they be slow or hesitant to answer?”
22.10“No hidaṁ, bho gotama”.“No, worthy Gotama.22.11“Taṁ kissa hetu”?Why is that?22.12PTS 2.207“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”
22.13“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā.“Still, it’s 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.22.14Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti.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.”
23.1“Sutaṁ metaṁ, bho gotama:“Worthy Gotama, I have heard that23.2‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti.the ascetic Gotama teaches a path to company with divinity.23.3Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti.Please teach me that path.”14
23.4“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.“Well then, student, listen and apply your mind well, I will speak.”
23.5“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.“Yes, worthy sir,” replied Subha.23.6Bhagavā etadavoca:The Buddha said this:
24.1“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo?“And what is a path to company with divinity?24.2Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.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—abundant, expansive, limitless, free of enmity and ill will.24.3Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.24.4Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.24.5evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.1524.6Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.This is a path to company with divinity.
25-27.1PTS 2.208“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe…Furthermore, a mendicant meditates spreading a heart full of compassion …
25-27.2muditāsahagatena cetasā …pe…They meditate spreading a heart full of rejoicing …
25-27.3upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.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—abundant, expansive, limitless, free of enmity and ill will.25-27.4Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.25-27.5Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.25-27.6evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.25-27.7Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti.This too is a path to company with divinity.”
28.1Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:When he had spoken, Subha said to him,28.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Excellent, worthy Gotama! Excellent!28.3Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.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’s there, worthy Gotama has made the teaching clear in many ways.28.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.1628.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.28.6Handa ca dāni mayaṁ, bho gotama, gacchāma;Well, now, worthy Gotama, I must go.28.7bahukiccā mayaṁ bahukaraṇīyā”ti.I have many duties, and much to do.”17
29.1“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti.“Please, student, go at your convenience.”29.2Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.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.
30.1PTS 2.209Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa.Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.30.2Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ.He saw the student Subha coming off in the distance,30.3Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca:and said to him,30.4“handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti?“So, worthy Bhāradvāja, where are you coming from in the middle of the day?”
30.5“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.“Just now, good fellow, I’ve come from the presence of the ascetic Gotama.”
30.6“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”?“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
30.7“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi?“Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?30.8Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.You’d really have to be on the same level to judge his lucidity of wisdom.”
30.9“Uḷārāya khalu bhavaṁ bhāradvājo samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.“Worthy Bhāradvāja praises the ascetic Gotama with high praise indeed.”
30.10“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi?“Who am I to praise the ascetic Gotama?30.11Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ.He is praised by the praised as the best among gods and humans.30.12Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya;The five things that the brahmins prescribe for making merit and succeeding in the skillful30.13cittassete samaṇo gotamo parikkhāre vadeti—he says are prerequisites of the mind for30.14yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.developing a mind free of enmity and ill will.”
31.1Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi:When he had spoken, Jānussoṇi 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,31.2“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa“King Pasenadi of Kosala is lucky, so very lucky31.3yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti.that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”
31.4Subhasuttaṁ niṭṭhitaṁ navamaṁ.