‹ Library

Majjhima Nikāya 99

Subhasutta

With Subha · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

just as“Seyyathāpi, young brahminmāṇava, blind from birthjaccandho a personpuriso notna could seepasseyya dark and brightkaṇhasukkāni sightsrūpāni, notna could seepasseyya bluenīlakāni sightsrūpāni, notna could seepasseyya yellowpītakāni sightsrūpāni, notna could seepasseyya redlohitakāni sightsrūpāni, notna could seepasseyya magentamañjiṭṭhakāni sightsrūpāni, notna could seepasseyya even and unevensamavisamaṁ, notna could seepasseyya the starstārakarūpāni, notna could seepasseyya moon and suncandimasūriye.
theySo thusevaṁ would sayvadeyya:
there is not‘natthi dark and brightkaṇhasukkāni sightsrūpāni, there is notnatthi of dark and brightkaṇhasukkānaṁ of sightsrūpānaṁ a seerdassāvī;
there is notnatthi bluenīlakāni sightsrūpāni, there is notnatthi of bluenīlakānaṁ of sightsrūpānaṁ a seerdassāvī;
there is notnatthi yellowpītakāni sightsrūpāni, there is notnatthi of yellowpītakānaṁ of sightsrūpānaṁ a seerdassāvī;
there is notnatthi redlohitakāni sightsrūpāni, there is notnatthi of redlohitakānaṁ of sightsrūpānaṁ a seerdassāvī;
there is notnatthi magentamañjiṭṭhakāni sightsrūpāni, there is notnatthi of magentamañjiṭṭhakānaṁ of sightsrūpānaṁ a seerdassāvī;
there is notnatthi even and unevensamavisamaṁ, there is notnatthi of even and unevensamavisamassa a seerdassāvī;
there is notnatthi the starstārakarūpāni, there is notnatthi of the starstārakarūpānaṁ a seerdassāvī;
there is notnatthi moon and suncandimasūriyā, there is notnatthi of moon and suncandimasūriyānaṁ a seerdassāvī.
I thisAhametaṁ notna I knowjānāmi, I thisahametaṁ notna I seepassāmi;
thereforetasmā thattaṁ does not existnatthī’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.’

rightlySammā nownu indeedkho heso, studentmāṇava, speakingvadamāno would speakvadeyyā”ti?
no“No here indeedhidaṁ, worthybho Gotamagotama.
there areAtthi dark and brightkaṇhasukkāni sightsrūpāni, there areatthi of dark and brightkaṇhasukkānaṁ of sightsrūpānaṁ one who seesdassāvī;
there areatthi bluenīlakāni sightsrūpāni, there areatthi of bluenīlakānaṁ of sightsrūpānaṁ one who seesdassāvī;
there areatthi yellowpītakāni sightsrūpāni, there areatthi of yellowpītakānaṁ of sightsrūpānaṁ one who seesdassāvī;
there areatthi redlohitakāni sightsrūpāni, there areatthi of redlohitakānaṁ of sightsrūpānaṁ one who seesdassāvī;
there areatthi magentamañjiṭṭhakāni sightsrūpāni, there areatthi of magentamañjiṭṭhakānaṁ of sightsrūpānaṁ one who seesdassāvī;
there areatthi even and uneven groundsamavisamaṁ, there areatthi of even and unevensamavisamassa one who seesdassāvī;
there areatthi starstārakarūpāni, there areatthi of starstārakarūpānaṁ one who seesdassāvī;
there areatthi moon and suncandimasūriyā, there areatthi of moon and suncandimasūriyānaṁ one who seesdassāvī.
I this‘Ahametaṁ notna knowjānāmi, I thisahametaṁ notna seepassāmi;
thereforetasmā ittaṁ does not existnatthī’ti;
notna indeedhi heso, worthybho Gotamagotama, rightlysammā speakingvadamāno would speakvadeyyā”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.’”

just so“Evameva indeedkho, studentmāṇava, brahminbrāhmaṇo Pokkharasātipokkharasāti of Opamaññaopamañño of Subhagavanasubhagavaniko blindandho sightlessacakkhuko.
heSo surelyvata beyonduttari human statesmanussadhammā a distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ will knowñassati orvā will seedakkhati orvā directlysacchi orvā will realize—thiskarissatīti—netaṁ placeṭhānaṁ existsvijjati.
thatTaṁ whatkiṁ do you thinkmaññasi, studentmāṇava,
whoye thosete of Kosalakosalakā well-to-do brahminsbrāhmaṇamahāsālā, that is to sayseyyathidaṁ—
Caṅkīcaṅkī brahminbrāhmaṇo Tārukkhatārukkho brahminbrāhmaṇo Pokkharasātipokkharasāti brahminbrāhmaṇo Jāṇussoṇijāṇussoṇi brahminbrāhmaṇo fatherpitā andca yourte Todeyyatodeyyo, whichkatamā of themnesaṁ betterseyyo, thatyaṁ orvā theyte in agreementsammuccā speechvācaṁ would speakbhāseyyuṁ thatyaṁ orvā in disagreementasammuccā”ti?
in agreement“Sammuccā, worthybho Gotamagotama”.
which“Katamā of themnesaṁ betterseyyo, thatyaṁ orvā theyte thoughtfulmantā speechvācaṁ would speakbhāseyyuṁ thatyaṁ orvā thoughtlessamantā”ti?
thoughtful“Mantā, worthybho Gotamagotama”.
which“Katamā of themnesaṁ betterseyyo, thatyaṁ orvā theyte after reflectionpaṭisaṅkhāya speechvācaṁ would speakbhāseyyuṁ thatyaṁ orvā unreflectiveappaṭisaṅkhāyā”ti?
after reflection“Paṭisaṅkhāya, worthybho Gotamagotama”.

“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.”

which“Katamā for themnesaṁ betterseyyo, whichyaṁ orvā theirte beneficialatthasaṁhitaṁ speechvācaṁ they might speakbhāseyyuṁ whichyaṁ orvā worthlessanatthasaṁhitan”ti?
beneficial“Atthasaṁhitaṁ, sirbho Gotamagotama”.

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

that“Taṁ whatkiṁ do you thinkmaññasi, studentmāṇava,
ifyadi thusevaṁ being sosante, by the brahminbrāhmaṇena Pokkharasātipokkharasātinā of Opamaññaopamaññena of the Subhaga forestsubhagavanikena in agreementsammuccā speechvācā spokenbhāsitā or in disagreement?asammuccā”ti?
in disagreement“Asammuccā, worthybho Gotamagotama”.
thoughtful“Mantā speechvācā spokenbhāsitā or thoughtless?amantā orvā”ti?
thoughtless“Amantā, worthybho Gotamagotama”.
reflective“Paṭisaṅkhāya speechvācā spokenbhāsitā or unreflective?appaṭisaṅkhāyā”ti?
unreflective“Appaṭisaṅkhāya, worthybho Gotamagotama”.
beneficial“Atthasaṁhitā speechvācā spokenbhāsitā or worthless?anatthasaṁhitā”ti?
worthless“Anatthasaṁhitā, worthybho Gotamagotama”.

“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.”

five“Pañca indeedkho theseime, studentmāṇava, hindrancesnīvaraṇā.
whichKatame five?pañca?
hindrance of sensual desireKāmacchandanīvaraṇaṁ, hindrance of ill willbyāpādanīvaraṇaṁ, hindrance of dullness and drowsinessthinamiddhanīvaraṇaṁ hindrance of restlessness and remorseuddhaccakukkuccanīvaraṇaṁ, hindrance of doubtvicikicchānīvaraṇaṁ—
theseime indeedkho, studentmāṇava, fivepañca hindrancesnīvaraṇā.
by theseImehi indeedkho, studentmāṇava, fivepañcahi by hindrancesnīvaraṇehi brahminbrāhmaṇo Pokkharasātipokkharasāti Opamaññaopamañño Subhagavanikasubhagavaniko obstructedāvuto hinderednivuto engulfedophuṭo envelopedpariyonaddho.
heSo indeedvata beyonduttari superhuman distinctionmanussadhammā distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ will knowñassati orvā will seedakkhati orvā realizesacchi orvā will realize—thiskarissatīti—netaṁ groundṭhānaṁ existsvijjati.

“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.

fivePañca indeedkho theseime, studentmāṇava, sensual stimulationskāmaguṇā.
whatKatame fivepañca?
known by the eyeCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā;
known by the earsotaviññeyyā soundssaddā …pe……pe…
known by the noseghānaviññeyyā smellsgandhā ……
tonguejivhā knowableviññeyyā tastesrasā ……
known by the bodykāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā—
theseime indeedkho, studentmāṇava, fivepañca sensual stimulationskāmaguṇā.
with theseImehi indeedkho, studentmāṇava, with fivepañcahi with sensual stimulationskāmaguṇehi brahminbrāhmaṇo Pokkharasātipokkharasāti Opamaññaopamañño Subhagavanikasubhagavaniko tiedgathito infatuatedmucchito attachedajjhopanno blind to drawbacksanādīnavadassāvī not understanding escapeanissaraṇapañño enjoysparibhuñjati.
heSo indeedvata beyonduttari beyond human phenomenamanussadhammā a distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ will knowñassati orvā will seedakkhati orvā directlysacchi orvā will realize—thiskarissatīti—netaṁ groundṭhānaṁ existsvijjati.

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.

‹ Previous  ·  Page 3 of 6  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version