Subhasutta

Majjhima Nikāya 99

With Subha · Translation: Bhikkhu Sujato, SuttaCentral

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“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.
So evaṁ vadeyya:
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī;
natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī;
natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī;
natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī;
natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;
natthi samavisamaṁ, natthi samavisamassa dassāvī;
natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī;
natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.
Ahametaṁ na jānāmi, ahametaṁ na passāmi;
tasmā taṁ natthī’ti.

“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. They’d say: ‘There’s no such thing as dark and bright sights, and no one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’

Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?
“No hidaṁ, bho gotama.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī;
atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī;
atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī;
atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī;
atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī;
atthi samavisamaṁ, atthi samavisamassa dassāvī;
atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī;
atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.
‘Ahametaṁ na jānāmi, ahametaṁ na passāmi;
tasmā taṁ natthī’ti;
na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

Would they be speaking rightly?” “No, worthy Gotama. There are such things as dark and bright sights, and one who sees them. There is blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and one who sees these things. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”

“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.
Taṁ kiṁ maññasi, māṇava,
ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?
“Sammuccā, bho gotama”.
“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti?
“Mantā, bho gotama”.
“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti?
“Paṭisaṅkhāya, bho gotama”.

“In the same way, Pokkharasāti is blind and sightless. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. What do you think, student? There are well-to-do brahmins of Kosala such as 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?” “That it agrees, worthy Gotama.” “What’s better for them: that their speech is thoughtful or thoughtless?” “That it is thoughtful.” “What’s better for them: that their speech follows reflection or is unreflective?” “That it follows reflection.”

“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti?
“Atthasaṁhitaṁ, bho gotama”.

“What’s better for them: that their speech is beneficial or worthless?” “That it’s beneficial.”

“Taṁ kiṁ maññasi, māṇava,
yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?
“Asammuccā, bho gotama”.
“Mantā vācā bhāsitā amantā vā”ti?
“Amantā, bho gotama”.
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?
“Appaṭisaṅkhāya, bho gotama”.
“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti?
“Anatthasaṁhitā, bho gotama”.

“What do you think, student? If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?” “It disagrees, worthy Gotama.” “Is it thoughtful or thoughtless?” “Thoughtless.” “Is it reflective or unreflective?” “Unreflective.” “Is it beneficial or worthless?” “Worthless.”

“Pañca kho ime, māṇava, nīvaraṇā.
Katame pañca?
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—
ime kho, māṇava, pañca nīvaraṇā.
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

“Student, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances. It is quite impossible 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.
Katame pañca?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;
sotaviññeyyā saddā …pe…
ghānaviññeyyā gandhā …
jivhā viññeyyā rasā …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
ime kho, māṇava, pañca kāmaguṇā.
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

There are these five kinds of sensual stimulation. What five? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. Pokkharasāti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

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