4👑☸MN 99

with Subha


	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena.	Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.
Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca:	Then Subha said to that householder:
“sutaṃ metaṃ, gahapati:	“Householder, I’ve heard that
‘avivittā sāvatthī arahantehī’ti.	Sāvatthī does not lack for perfected ones.
Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti?	What ascetic or brahmin might we pay homage to today?”
“Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Taṃ, bhante, bhagavantaṃ payirupāsassū”ti.	You can pay homage to him.”
Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Acknowledging that householder, Subha went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, the brahmins say:
‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti.	‘Laypeople succeed in the procedure of the skillful teaching, not renunciates.’
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”

“Vibhajjavādo kho ahamettha, māṇava;	“On this point, student, I speak after analyzing the question,
nāhamettha ekaṃsavādo.	without making generalizations.
Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi.	I don’t praise wrong practice for either laypeople or renunciates.
Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi.	I praise right practice for both laypeople and renunciates.
Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.	Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.”

“Brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, the brahmins say:
‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti;	‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful.
appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti.	But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’
Idha bhavaṃ gotamo kimāhā”ti.	What do you say about this?”

“Etthāpi kho ahaṃ, māṇava, vibhajjavādo;	“On this point, too, I speak after analyzing the question,
nāhamettha ekaṃsavādo.	without making generalizations.
Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti;	Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.
atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, sampajjamānaṃ mahapphalaṃ hoti;	Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.
atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti;	Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.
atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.
Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti?	And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?
Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.	Farming.
Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti?	And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?
Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Again, it is farming.
Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti?	And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?
Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.	Trade.
Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti?	And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?
Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Again, it’s trade.

Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti;	The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful;
evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.
Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti;	but when it succeeds it is very fruitful.
evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti;	The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful;
evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.
Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti;	but when it succeeds it is very fruitful.”
evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti.

“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti.	“Master Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—
sace te agaru—	“If you don’t mind,
sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti.	please explain these in this assembly.”
“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti.	“It’s no trouble when gentlemen such as yourself are sitting here.”
“Tena hi, māṇava, bhāsassū”ti.	“Well, speak then, student.”
“Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	“Master Gotama, truth is the first thing.
Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Austerity is the second thing.
Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Celibacy is the third thing.
Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Recitation is the fourth thing.
Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Generosity is the fifth thing.
Brāhmaṇā, 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.
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”

“Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“Well, student, is there even a single one of the brahmins who says this:
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti?	‘I declare the result of these five things after realizing it with my own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:	“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this:
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti?	‘I declare the result of these five things after realizing it with my own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,	“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught.
tepi evamāhaṃsu:	Did even they say:
‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti?	‘We declare the result of these five things after realizing it with our own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”

“Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“So, student, it seems that there is not a single one of the brahmins,
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti;
natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:	not even anyone back to the seventh generation of teachers,
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti;
yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.	nor even the ancient hermits of the brahmins
Tepi na evamāhaṃsu:	who says:
‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.	‘We declare the result of these five things after realizing it with our own insight.’

Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā 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.
evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ 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.”

Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva 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:
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca:	“The ascetic Gotama will be worsted!” He said to the Buddha:
“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha:	“Master Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:
‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṃ 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.
Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati.	But their statement turns out to be a joke—mere words, void and hollow.
Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṃ 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?
netaṃ ṭhānaṃ vijjatī’”ti?	That is not possible.’”

“Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti?	“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?”
“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti?	“Master Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”

“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 samavisamaṃ, 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.
So evaṃ vadeyya:	They’d say:
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī;	‘There’s no such thing as dark and bright sights, and no-one who sees them.
natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī;	There’s no such thing as blue,
natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī;	yellow,
natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī;	red,
natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī;	magenta,
natthi samavisamaṃ, natthi samavisamassa dassāvī;	even and uneven ground,
natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī;	stars,
natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī.	moon and sun, and no-one who sees these things.
Ahametaṃ na jānāmi, ahametaṃ na passāmi;	I don’t know it or see it,
tasmā taṃ natthī’ti.	therefore it doesn’t exist.’
Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?	Would they be speaking rightly?”

“No hidaṃ, bho gotama.	“No, Master Gotama.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī;	There are such things as dark and bright sights, and one who sees them.
atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī;	There is blue,
atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī;	yellow,
atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī;	red,
atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī;	magenta,
atthi samavisamaṃ, atthi samavisamassa dassāvī;	even and uneven ground,
atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī;	stars,
atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī.	moon and sun, and one who sees these things.
‘Ahametaṃ na jānāmi, ahametaṃ na passāmi;	So it’s not right to say this: ‘I don’t know it or see it,
tasmā taṃ natthī’ti;	therefore it doesn’t exist.’”
na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko.	“In the same way, Pokkharasāti is blind and sightless.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

Taṃ kiṃ maññasi, māṇava,	What do you think, student?
ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ—	There are well-to-do brahmins of Kosala such as
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti?	the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with accepted usage?”
“Sammuccā, bho gotama”.	“That it agrees, Master Gotama.”

“Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti?	“What’s better for them: that their speech is thoughtful or thoughtless?”
“Mantā, bho gotama”.	“That it is thoughtful.”

“Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti?	“What’s better for them: that their speech follows reflection or is unreflective?”
“Paṭisaṅkhāya, bho gotama”.	“That it follows reflection.”

“Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti?	“What’s better for them: that their speech is beneficial or worthless?”
“Atthasaṃhitaṃ, bho gotama”.	“That it’s beneficial.”

“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?	If this is so, does Pokkharasāti’s speech agree or disagree with accepted usage?”
“Asammuccā, bho gotama”.	“It disagrees, Master Gotama.”

“Mantā vācā bhāsitā amantā vā”ti?	“Is it thoughtful or thoughtless?”
“Amantā, bho gotama”.	“Thoughtless.”

“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?	“Is it reflective or unreflective?”
“Appaṭisaṅkhāya, bho gotama”.	“Unreflective.”

“Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti?	“Is it beneficial or worthless?”
“Anatthasaṃhitā, bho gotama”.	“Worthless.”

“Pañca kho ime, māṇava, nīvaraṇā.	“Student, there are these five hindrances.
Katame pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ—	The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, māṇava, pañca nīvaraṇā.	These are the five hindrances.
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.	Pokkharasāti is caged, trapped, covered, and engulfed by these five hindrances.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

Pañca kho ime, māṇava, kāmaguṇā.	There are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	There are sounds known by the ear …
ghānaviññeyyā gandhā …	smells known by the nose …
jivhā viññeyyā rasā …	tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, māṇava, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.	Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

Taṃ kiṃ maññasi, māṇava,	What do you think, student?
yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ 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?”
“Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, 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.”
“Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā.	“But it isn’t possible, except by psychic power.
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ 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.
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ 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.

Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi?	And what is rapture that’s apart from sensual pleasures and unskillful qualities?
Idha, māṇava, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.	This is rapture that’s apart from sensual pleasures and unskillful qualities.
Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.	This too is rapture that’s apart from sensual pleasures and unskillful qualities.

Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ 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?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.	“Generosity.”

“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa.	Suppose a brahmin was setting up a big sacrifice.
Atha dve brāhmaṇā āgaccheyyuṃ:	Then two brahmins came along,
‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti.	thinking to participate.
Tatrekassa brāhmaṇassa evamassa:	Then one of those brahmins thought:
‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti.	‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other brahmin.’
Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ.	But it’s possible that some other brahmin gets the best seat, the best drink, and the best alms-food in the refectory.
‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti—	Thinking, ‘Some other brahmin has got the best seat, the best drink, the best alms-food,’
iti so kupito hoti anattamano.	they get angry and bitter.
Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti?	What do the brahmins say is the result of this?”
“Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti:	“Master Gotama, brahmins don’t give gifts so that
‘iminā paro kupito hotu anattamano’ti.	others will get angry and upset.
Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī”ti.	Rather, they give only out of compassion.”
“Evaṃ sante kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti—	“In that case, isn’t compassion a sixth ground for making merit?”
yadidaṃ anukampājātikan”ti.
“Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti—	“In that case, compassion is a sixth ground for making merit.”
yadidaṃ anukampājātikan”ti.

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi—	“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:
gahaṭṭhesu vā pabbajitesu vā”ti?	among laypeople or renunciates?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu.	“Mostly among renunciates, and less so among lay people.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti;	For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth,
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti …	practice austerities,
brahmacārī hoti …	be celibate,
sajjhāyabahulo hoti …	do lots of recitation,
cāgabahulo hoti;	or be very generous.
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti …	But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, practice austerities,
brahmacārī hoti …	be celibate,
sajjhāyabahulo hoti …	do lots of recitation,
cāgabahulo hoti.	and be very generous.
Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ 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.”

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi—	“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Idha, māṇava, bhikkhu saccavādī hoti.	Take a monk who speaks the truth.
So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	Thinking, ‘I’m truthful,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.
Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi—	And I say that joy connected with the skillful is a prerequisite of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Idha, māṇava, bhikkhu tapassī hoti … pe …	Take a monk who practices austerities …
brahmacārī hoti … pe …	is celibate …
sajjhāyabahulo hoti … pe …	does lots of recitation …
cāgabahulo hoti.	and is very generous.
So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	Thinking, ‘I’m very generous,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.
Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi—	And I say that joy connected with the skillful is a prerequisite of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi—	I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.	developing a mind free of enmity and ill will.”

Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When he had spoken, Subha said to him:
“sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti.	the ascetic Gotama knows a path to companionship with Brahmā.”

“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?	Is the village of Naḷakāra nearby?”

“Evaṃ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.	“Yes it is, sir.”

“Taṃ, kiṃ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;	“What do you think, student? Suppose a person was born and raised in Naḷakāra.
tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ;	And as soon as they left the town some people asked them for the road to Naḷakāra.
siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti?	Would they be slow or hesitant to answer?”

“No hidaṃ, bho gotama”.	“No, Master Gotama.

“Taṃ kissa hetu”?	Why is that?

“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.”
“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ 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 Brahmā realm or the practice that leads to the Brahmā realm.
Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti.	I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”

“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti.	the ascetic Gotama teaches a path to companionship with Brahmā.
Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti.	Please teach me that path.”

“Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, student, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.	“Yes, sir,” replied Subha.
Bhagavā etadavoca:	The Buddha said this:

“Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo?	“And what is a path to companionship with Brahmā?
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	Firstly, a monk 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.
Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	When the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo.	This is a path to companionship with Brahmā.

“Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ 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.
Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ 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.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ 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.
Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti.	This too is a path to companionship with Brahmā.”

Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When he had spoken, Subha said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ 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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Handa ca dāni mayaṃ, bho gotama, gacchāma;	Well, now, Master Gotama, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti.	“Please, student, go at your convenience.”
Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ 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.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa.	Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ.	He saw the student Subha coming off in the distance,
Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca:	and said to him:
“handa kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti?	“So, Master Bharadvāja, where are you coming from in the middle of the day?”
“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”
“Taṃ kiṃ maññasi, bhavaṃ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”?	“What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?”
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi?	“My good man, who am I to judge the ascetic Gotama’s competence in wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his competence in wisdom.”
“Uḷārāya khalu bhavaṃ bhāradvājo samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.	“Master Bharadvāja praises the ascetic Gotama with lofty praise indeed.”
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?	“Who am I to praise the ascetic Gotama?
Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ.	He is praised by the praised as the best of gods and humans.
Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya;	The five things that the brahmins prescribe for making merit and succeeding in the skillful
cittassete samaṇo gotamo parikkhāre vadeti—	he says are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.	developing a mind free of enmity and ill will.”

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi:	When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa	“King Pasenadi of Kosala is lucky, so very lucky
yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti.	that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 99

MN 99 Subha

with Subha

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