99. To Subha (MN99)

Thus I heard:

On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.

Now on that occasion the student Subha, Todeyya’s son, was staying in a certain householder’s residence at Sāvatthi for some business or other. Then he asked the householder in whose residence he was staying: “Householder, I have heard that Sāvatthi is not lacking in Arahants. What monk or divine is there whom we may honour today?”

“Venerable sir, there is this Blessed One living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. You may honour the Blessed One, venerable sir.”

Then having heard what the householder said, the student Todeyya’s son went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, asked the Blessed One:

“Master Gotama, sir, divines say this: ‘A householder is one who has embarked upon a profitable dhamma of the true way; one gone forth into homelessness has not embarked upon a profitable dhamma of the true way.’ What does Master Gotama say about that?”

“Here, student, I am one who answers after analysing. I do not answer one-sidedly. I do not commend the wrong way in either a householder or one gone forth, for either a householder or one gone forth who has entered on the wrong way is for that reason not one who has embarked upon a profitable dhamma of the true way. I commend the right way in either a householder or one gone forth, for either a householder or one gone forth who has entered on the right way is for that reason one who has embarked upon a profitable dhamma of the true Way.”

“Master Gotama, sir, divines say thus: ‘The field of action in the household life since it has greatly to do with public affairs, with functions, with engagements, with undertakings, is very fruitful; the field of action in the life gone forth, since it has little to do with public affairs, with functions, with engagements, with undertakings, is fruitless.’ What does Master Gotama say about this?”

“Here too, student, I am one who answers after analysing. I do not answer one-sidedly. There is a field of action that has greatly to do with public affairs, with functions, with engagements, with undertakings, and when it fails it is fruitless. There is a field of action that has greatly to do with public affairs with functions, with engagements, with undertakings, and when it succeeds it is very fruitful.

There is a field of action that has little to do with public affairs, with functions, with engagements, with undertakings, and when it fails it is fruitless. There is a field of action that has little to do with public affairs, with functions, with engagements, with undertakings, and when it succeeds, it is very fruitful.

“What is a field of action that has greatly to do with public affairs, with undertakings, and when it fails is fruitless? Agriculture is such a field of action.

“What is a field of action that has greatly to do with public affairs,… with undertakings, and when it succeeds is very fruitful? Agriculture, too, is such a field of action.

“What is a field of action that has little to do with public affairs… with undertakings, and when it fails is fruitless? Trade is such a field of action.

“What is a field of action that has little to do with public affairs… with undertakings, and when it succeeds is very fruitful? Trade, too is such a field of action.

“Just as the field of action consisting in agriculture, which has greatly to do with public affairs, with functions, with engagements, with undertakings, is fruitless when it fails, so too the household life which is such a field of action, is fruitless when it fails.

“Just as the field of action consisting in agriculture, which has greatly to do with public affairs… with undertakings, is very fruitful when it succeeds, so too the household life which is such a field of action, is very fruitful when, it succeeds.

“Just as the field of action consisting in trade, which has little to do with public affairs, with functions, with engagements, with undertakings, is fruitless when it fails, so too the going forth which is such a field of action, is fruitless when it fails.

“Just as the field of action consisting in trade, which has little to do with public affairs… with undertakings, is very fruitful when it succeeds, so too the going forth which is such a field of action, is very fruitful when it succeeds.”

“Master Gotama, sir, divines describe five dhammas for the performance of merit, for embarking upon the profitable.”

“If it is no trouble to you, student, it would be good if you would state in this assembly those five dhammas that divines describe for the performance of merit, for embarking upon the profitable.”

“It is no trouble for me, Master Gotama, sir, in an assembly where you, Sirs, or such as you, sirs, are seated.”

“Then you may state them, student.”

“Master Gotama, sir, divines describe truth as the first dhamma for the performance of merit, for embarking upon the profitable. Divines describe asceticism as the second dhamma for the performance of merit, for embarking upon the profitable. Divines describe the life divine as the third dhamma for the performance of merit, for embarking upon the profitable. Divines describe study as the fourth dhamma for the performance of merit, for embarking upon the profitable. Divines describe generosity as the fifth dhamma for the performance of merit, for embarking upon the profitable. These are the five dhammas that divines describe for the performance of merit, for embarking upon the profitable. What does Master Gotama say about this?”

“How then, student, do divines have any single divine among them who says thus: ‘I describe the ripening of these five dhammas, having realized it by direct knowledge’?”

“No, Master Gotama, sir.”

“How then, do divines have any single teacher or teacher’s teacher back to the seventh generation of teachers among them, who say thus: ‘I describe the ripening of these five dhammas, having realized it by direct knowledge’?”

“No, Master Gotama, sir.”

“How then, did the divines’ former sages, makers of the hymns, tellers of the hymns, whose ancient hymnal has been chanted, told and compiled, which divines now keep chanting and pronouncing, the pronouncements that they keep pronouncing and the recitations that they keep reciting—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angīrasa, Bhāradvāja, Vāseṭṭha, Kassapa and Bhagu—did these say thus: ‘We describe the ripening of these five dhammas, having realized it by direct knowledge’?”

“No, Master Gotama, sir.”

“So divines, it seems, have no single divine among them who says thus: ‘I describe the ripening of these five dhammas, having realized it by direct knowledge’; and divines have no single teacher, or teacher’s teacher back to the seventh generation of teachers among them, who says thus: ‘I describe the ripening of these five dhammas, having realized it by direct knowledge’; and the divines’ former sages, makers of the hymns, tellers of the hymns, whose ancient hymnal has been chanted, told and compiled, which divines now keep chanting and pronouncing, the pronouncements that they keep pronouncing and the recitations that they keep reciting—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angīrasa, Bhāradvāja, Vāseṭṭha, Kassapa and Bhagu—these too did not say thus: ‘We describe the ripening of these five dhammas, having realized it by direct knowledge.’ Suppose there were a file of blind men each in touch with the next: the first one does not see and the middle one does not see and the last one does not see. So too, it must be with the divines’ declarations: the first one does not see, the middle one does not see, and the last one does not see.”

When this was said, the student Subha, Todeyya’s son, was angry and displeased with the mention of the simile of the blind men’s file, and scorning, disparaging and censuring the Blessed One thus: “The monk Gotama will be shown to be mistaken.” He said to him:

“Master Gotama, sir, Pokkharasāti the divine of the Opamaññas and lord of the Subhaga Grove at Ukkaṭṭhā has spoken thus: ‘So indeed there are certain monks and divines here who claim distinction higher than the human state worthy of Noble Ones’ knowledge and vision; but what they say turns out to be laughable, it is mere empty, vain words. For how can a human being know or see or realize a distinction higher than the human state worthy of Noble Ones’ knowledge and vision? That is not possible.’

“How then, has Pokkharasāti the divine of the Opamaññas and lord of the Subbhaga Grove at Ukkaṭṭhā understood how to encompass with mind the minds of all monks and divines?”

“Master Gotama, sir, Pokkharasāti the divine does not even understand how to encompass with mind the mind of even his own bondswoman, Puṇṇikā, so how could he encompass with mind the minds of all monks and divines?”

“Suppose there were a man blind from birth who could not see dark and light forms, or blue or yellow or red or pink forms, or even and uneven places, or the stars, the moon and the sun, and he said: ‘There are no dark and light forms, no blue, yellow, red or pink forms, no even and uneven places, no stars, moon and sun and there is no seer of them either. I do not know that, I do not see that, therefore there is none of that’, would he be speaking rightly?”

“No, Master Gotama, sir. By so saying he would not be speaking rightly.”

“So too, Pokkharasāti the divine of the Opamaññas and lord of the Subhaga grove at Ukkaṭṭhā is blind and sightless. That he should know or realize any distinction higher than the human state worthy of Noble Ones’ knowledge and vision, is not possible. How do you conceive this, student, for these Kosalan divines of great property such as Caṅkī the divine, Tārukkha the divine, Janussoni the divine, Todeyya the divine, your father, which is better, that the speech they utter accords with the convention current in the world or does not accord with the convention current in the world?”

“The convention current in the world, Master Gotama, sir.”

“Which is the better for them: that the speech they utter is well-advised or ill-advised?”

“Well-advised, Master Gotama, sir.”

“Which is better for them: that the speech they utter is after reflexion or not after reflexion?”

“After reflexion, Master Gotama, sir.”

“Which is better for them: that the speech they utter is connected with good, or not?”

“Connected with good, Master Gotama, sir.”

“How do you conceive this, student, if that is so, is the speech uttered by Pokkharasāti the divine of the Opamaññas and lord of the Subhaga Grove at Ukkaṭṭhā the convention current in the world or that not current in the world?”

“That not current in the world, Master Gotama, sir.”

“Well-advised or ill-advised?”

“Ill-advised, Master Gotama, sir.”

“After reflexion or not after reflexion?”

“Not after reflexion, Master Gotama, sir.”

“Connected with good or not?”

“Not connected with good, Master Gotama, sir.”

“Now there are these five hindrances. What are the five? There is the hindrance of desire for sensual pleasure, the hindrance of ill-will, the hindrance of lethargy-and-drowsiness, the hindrance of agitation-and-worry, the hindrance of uncertainty. These are the five hindrances. Pokkharasāti the divine of the Opamaññas and lord of the Subhaga Grove at Ukkaṭṭhā is blocked and hindered and caught up and enveloped by these five hindrances. That he should know or see or realize any distinction higher than the human state worthy of a Noble One’s knowledge and vision, is not possible. Now there are these five cords of sensual desire. What are the five? There are forms cognizable by the eye that are wished for, desirable, agreeable and likeable, connected with sensual desire and provocative of lust. There are sounds cognizable by the ear… There are odours cognizable by the nose… There are flavours cognizable by the tongue… There are tangibles cognizable by the body that are wished for, desireable, agreeable, and likeable, connected with sensual desire and provocative of lust. Pokkharasāti the divine of the Opamaññas and lord of the Subhaga Grove at Ukkaṭṭhā being entangled with and unwarily committed to these five cords of sensual desires, enjoys them, without either seeing the danger in them or understanding the escape from them. That he should know or see or realize any distinction higher than the human state worthy of a Noble One’s knowledge and vision, is not possible. How do you conceive this, student divine, of two fires, namely, a fire made to blaze dependent on fuel consisting of grass and wood, and a fire made to blaze dependent on fuel free from grass and wood and the like, which would have a better flame and colour and radiance?”

“If such a thing were possible, Master Gotama, the fire made to blaze dependent on fuel free from grass and wood and the like would have a better flame and colour and radiance.”

“It is impossible, it cannot happen, that a fire should be made to blaze dependent on fuel free from grass and wood and the like except by one possessed of supernormal success. The kind of happiness which is dependent on the five cords of sensual desires is like the fire made to blaze dependent on fuel consisting of grass and wood, I say. That kind of happiness which is quite independent of sensual desires, independent of unprofitable dhammas, is like the fire made to blaze dependent on fuel free from grass and wood, I say. And what is that kind of happiness which is quite independent of sensual desires, independent of unprofitable dhammas? Here, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna which is accompanied by initial application and sustained application, with happiness and bodily pleasure born of seclusion. Now this kind of happiness is quite independent of sensual desires, independent of unprofitable dhammas. Again, with the stilling of initial and sustained application, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without initial application and without sustained application, with happiness and bodily pleasure born of concentration. Now this kind of happiness, too, is quite independent of sensual desires, independent of unprofitable dhammas.

“When divines describe those five dhammas for the performance of merit, for embarking upon the profitable, which of these dhammas do they describe as the most fruitful for performance of merit, for embarking upon the profitable?”

“Of these they describe generosity as the most fruitful, Master Gotama, sir.”

“How do you conceive this, student, some great sacrificial offering might fall to some divine to make, and then two divines went there, thinking: ‘We will take part in the great sacrifice of the divine named so-and-so’, and thereupon one divine thought: ‘If only I might get the best seat, the best water, the best alms-food in the refectory, and the other divine might not get the best seat, the best water, the best alms-food in the refectory!’ And it is possible that the other divine, and not that divine, might get the best seat, the best water, the best alms-food in the refectory, and he, not getting them, might be angry and displeased. Now, how do divines describe the ripening of that divine’s kamma?”

“Master Gotama, sir, divines do not give gifts thus; on the contrary, divines give gifts out of pity.”

“That being so, then divines have this as the sixth instance of the performance of merit, namely, that done out of pity?”

“That being so, Master Gotama, sir, then divines have this as the sixth instance of the performance of merit, namely, that done out of pity.”

“Where do you see most those five dhammas that divines describe for the performance of merit, for embarking on the profitable: among householders or among those gone forth?”

“These five dhammas that divines describe for the performance of merit, for embarking on the profitable, Master Gotama, I see much among those gone forth and little among householders. For a householder, having greatly to do with public affairs, with functions, with engagements, with undertakings, is not constantly and invariably a speaker of truth, but one gone forth, having little to do with public affairs, with engagements, with undertakings, is constantly and invariably a speaker of truth. For the same reasons a householder does not practice constant and invariable asceticism, does not lead the life divine, does not study much, or have much generosity; while one gone forth practises constant and invariable asceticism, leads the life divine, studies much, and has much generosity. These five dhammas that divines describe for the performance of merit, for embarking upon the profitable, I see much among those gone forth and little among householders.”

“Now those five dhammas that divines describe for the performance of merit, for embarking upon the profitable, those I call equipments of mind, that is to say, for the development of a mind which is free from hostility and free from ill-will.

“Here a bhikkhu is a speaker of truth. By thinking: ‘I am a speaker of truth’, he finds inspiration in the meaning, he finds inspiration in the dhamma, he finds gladness connected with Dhamma; and it is that gladness associated with what is profitable that I call an equipment of mind, that is to say, for the development of a mind free from hostility and free from ill-will.

“Here a bhikkhu is an ascetic. By thinking: ‘I am an ascetic’, he finds inspiration in the meaning… a mind free from hostility and free from ill-will.

“Here a bhikkhu is one who leads the life divine. By thinking: ‘I am one who leads the life divine’, he finds inspiration in the meaning… a mind free from hostility and free from ill-will.

“Here a bhikkhu is one who studies much. By thinking: ‘I am one who studies much’, he finds inspiration in the meaning… a mind free from hostility and free from ill-will.

“Here a bhikkhu has much generosity. By thinking: ‘I have much generosity’, he finds inspiration in the meaning, he finds inspiration in the dhamma, he finds gladness connected with Dhamma; and it is that gladness associated with what is profitable that I call an equipment of mind, that is to say, for the development of mind free from hostility and free from ill-will.

“As to those five dhammas that divines describe… I call them an equipment of mind… free from hostility and free from ill-will.”

When this was said, the student Subha, Todeyya’s son, said to the Blessed One: “Master Gotama, sir, I have heard it said that the monk Gotama knows the path to the Divinity’s (Brahma’s) Retinue.”

“How do you conceive this, student, is the village of Naḷakāra near here, not far from here?”

“Yes, sir, the village of Naḷakāra is near here, not far from here.”

“How do you conceive this, student, suppose a man were born and brought up in the village of Naḷakāra, and then when he had only recently left Naḷakāra they asked him the path to the village, would he be slow or hesitant in answering?”

“No, Master Gotama, sir. Why is that? Because that man has been born and brought up in the village of Naḷakāra: he is well acquainted with all paths to it.”

“Still a man born and brought up in the village of Naḷakāra might, on being asked about the path to the village, be slow or hesitant, but a Tathāgata on being asked about the path to the world of the Divinity would never be slow or hesitant. I understand the Divinity and the World of the Divinity and I also understand how one practises in order to reappear in the World of the Divinity.”

“Master Gotama, sir, I have heard it said that the monk Gotama teaches the path to the Divinity’s Retinue. It would be good if Master Gotama would teach me the path to the Divinity’s Retinue.”

“Then listen and heed well what I shall say.”

“Yes, sir,” he replied. The Blessed One said this:

“And what is the path to the Divinity’s Retinue? Here a bhikkhu abides with mind endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself: he abides with his heart abundant with loving-kindness, exalted, measureless, without hostility or ill-will extending over the all-encompassing world. While the deliverance of the heart by loving-kindness is developed in this way, no kamma restricted by limited measurements is found there, none persists there. Just as a vigorous trumpeter could make himself heard without difficulty in the four directions, so too when the deliverance of the heart by loving-kindness is developed thus, no kamma restricted by limited measurements is found there, none persists there. This is a path to the Divinity’s Retinue.

“Here a bhikkhu abides with a mind endued with compassion… This too is a path to the Divinity’s Retinue.

“Here a bhikkhu abides with a mind endued with gladness… This too is a path to the Divinity’s Retinue.

“Here a bhikkhu abides with a mind endued with equanimity… This too is a path to the Divinity’s Retinue.”

When this was said, the student Subha, Todeyya’s son, said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.

“I go to Master Gotama for refuge, and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.

“And now Master Gotama sir, we depart; we are busy and have much to do.”

“It is time now, student, to do as you think fit.”

Then the student Subha, Todeyya’s son, thus delighting in the Blessed One’s words and agreeing, rose from his seat and after paying homage to the Blessed One, keeping him on his right, he departed.

Now at that time, it being midday, Janussoni the divine was driving through Sāvatthi in a chariot drawn by mares, all in white. Janussoni the divine saw the student Subha, Todeyya’s son, coming.

When he saw him, he said: “Now where is Master Bhāradvāja coming from at midday?”

“Sir, I am coming from the monk Gotama’s presence.”

“How does Master Bhāradvāja conceive the monk Gotama’s ability of understanding? He is wise, is he not?”

“Sir, who am I to know the monk Gotama’s ability of understanding? One would surely have to be his equal to know the monk Gotama’s ability of understanding.”

“Master Bhāradvāja praises the monk Gotama with high praise indeed.”

“Sir, who am I to praise the monk Gotama? The monk Gotama is praised by the praised—as best among gods and men. And sir, these five dhammas that divines describe for the performance of merit, for embarking upon the profitable, the monk Gotama calls them equipments of mind, that is to say, for the development of a mind which is a free from hostility and free from ill-will.”

When this was said, Janussoni the divine got down from his chariot drawn by mares, all in white, and, arranging his robe on one shoulder, he raised his hands palms together towards where the Blessed One was, and he uttered this exclamation: “It is a gain for King Pasenadi of Kosala, that a Tathāgata, Arahant and Fully Enlightened One abides in his realm!”

This is an excerpt from A Treasury of the Buddha's Words, a collection of suttas from the Majjhima Nikāya translated by Ven. Nyanamoli Thera and edited by Khantipalo Bhikkhu in 1977.

It was printed in Thailand by Mahāmakut Rājavidyālaya Press for free distribution.