Tipiṭaka / Tipiṭaka (English)

Subha Sutta
Conduct, Concentration, and Intellect*

*Digha Nikaya 10, translated from the Pâli by T.W. Rhys Davids

[1] Thus have I heard. The venerable Ānanda was once staying at Sāvatthi in the Jeta Wood, in Anātha Piṇḍika's pleasaunce, shortly after the Exalted One had died away¹. Now at that time the young Brahman Subha, the son of the man of Tudi², was dwelling at Sāvatthi on some business or other.

2. Now Subha, the young Brahman, addressed a certain young man, and said:

'Come now, young man. Go to the Samaṇa Ānanda, and ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and say: "'Twere well if the venerable Ānanda would be so kind as to pay a visit to Subha, the young Brahman, the son of the man of Tudi."'

3. 'Very well, Sir,' said that young man in reply. And he went to the place where the venerable Ānanda was staying, and exchanged with him the greetings and compliments of politeness and courtesy, and took his seat apart. And, so seated, he delivered to the venerable Ānanda the message with which he had been charged.

4. On hearing that message, the venerable Ānanda said to him:

'It is not just now, young man, convenient, for I have just taken medicine. But perhaps I may be able to go on the morrow, if so be that conditions and opportunity seem fit.'

Then that young man arose from his seat, and went to Subha, and told him all, and added:

'So, Sir, the matter has been so far accomplished that perhaps the venerable Ānanda may be able to come on the morrow, if so be that conditions and opportunity seem fit.'

5. And the venerable Ānanda, when the night had passed away, dressed himself early in the morning, and went, in his robes and carrying his bowl, with a Bhikkhu from the Cetiya country as his attendant, to Subha's house, and took his seat on the mat spread out for him. And Subha, the young Brahman, the son of the man of Tudi, came there where he sat, and exchanged with the venerable Ānanda the greetings and compliments of politeness and courtesy, and took his seat on one side. And, so seated, he said to the venerable Ānanda:

'You, Sir, have waited long on the venerable Gotama, constantly near him, continually in his company. You, Sir, will know what were the things the venerable Gotama was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. What were they, Ānanda?'

6. 'Three are the bodies of doctrine, O Brahman, which the Exalted One was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence³.'

'And what, Ānanda, is this so noble body of doctrine regarding right conduct (Sīla) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?'

7. [The reply §§ 7-29 is §§ 40-63 of the Sāmañña-phala Sutta, including:
1. The appearance of a Buddha, and his preaching.
2. The awakening of a hearer, and his entry into the Order.
3. His self-training in act, word, and speech.
4. The minor details of morality he observes.
5. The absence of fear, confidence of heart thence resulting.
And the answer concludes the enumeration with the words: — ]

I. 30. 'And there is yet something further, according to this system, still to be done.'

'Wonderful is this, Ānanda, and mysterious-both that this so noble group of conduct is well-rounded, not incomplete; and that I perceive no other, like unto it, among the other Samaṇas and Brāhmaṇas outside of this communion. And were they also to perceive such in themselves, then would they be satisfied with thus much, and would say: "So far is enough. We have done thus much. The aim of our Samaṇaship has been reached." But you, Ānanda, on the other hand, say: "There is yet something further, according to your system, still to be done."'

II. 1. 'And what, Ānanda, is this so noble body of doctrine regarding self-concentration (Samādhi) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?'

[The answer §§ 2-18 is §§ 64-82 of the Sāmañña-phala Sutta, that is to say:
1. The way in which he learns to guard the door of his senses.
2. The constant mindfulness and self-possession that he gains.
3. The power of being content with little, with simplicity of life.
4. The emancipation of heart from the Five Hindrances — covetousness, ill-temper, sloth of body and mind, excitement and worry, and perplexity.
5. The resulting joy and peace that pervades his bodily frame, and fills his heart.
6-9. The Four Raptures (Jhānas).
And the answer is followed by the same injunction as to something further to he done, and the same rejoinder as above in Chapter 1, § 30.]

20. 'And what, Ānanda, is this so noble body of doctrine regarding intellect (Paññā) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?'

[The answer §§ 20-26 is §§ 83, 85, and 97 of the Sāmañña-phala Sutta, that is to say:
1. The Ñāṇa-dassana - the insight which sees that the body is impermanent, and that mind (Viññāṇa) is bound up with it, has no existence independent of it.
2. The power of calling up mental images.
3. The perception of the Four Truths as to sorrow and the Eightfold Path; the rooting out of one's mind of the Intoxicants (the āsavas); and the final assurance, consequent thereon, of Emancipation gained.]

27. 'This, young Brahman, is that so noble body of doctrine regarding intellect, of which that Exalted One was wont to speak in praise;, to which he used to incite the folk, in which he established them, and made them firm.'

'Wonderful is this, Ānanda, and mysterious — both that this so noble group of doctrine regarding intellect is well-rounded, not incomplete; and that I perceive no other, like unto it, among the other Samaṇas and Brāhmaṇas outside of this communion.

And there is not, in this matter, anything further to be accomplished. Most excellent, Ānanda, are the words of thy mouth, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that, which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who have eyes could see external forms - just even so has the truth been made known to me, in many a figure, by the venerable Ānanda. And I, even I, betake myself to that venerable Gotama as my guide, to the truth, and to the Order. May the venerable Ānanda receive me as an adherent, as one who, from this day forth, as long as life endures, has taken them as his guide.'

Here ends the Subha Suttanta

Footnotes

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