English
These, young man, are the five hindrances. By these five hindrances, young man, the brahmin Pokkharasāti, of the Opamañña clan, the Subhagavanika, is covered, enveloped, overwhelmed, bound. That he, indeed, will know, or see, or realize a special noble knowledge and vision beyond human states – this is not possible. 468. These, young man, are five strands of sensual pleasure. Which five? Forms cognizable by the eye, desirable, lovely, pleasing, agreeable, connected with sensual desire, arousing passion; sounds cognizable by the ear... odors cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body, desirable, lovely, pleasing, agreeable, connected with sensual desire, arousing passion – These, young man, are the five strands of sensual pleasure. By these five strands of sensual pleasure, young man, the brahmin Pokkharasāti, of the Opamañña clan, the Subhagavanika, is bound, infatuated, engrossed, not seeing the danger, without wisdom for escape, he indulges. That he, indeed, will know, or see, or realize a special noble knowledge and vision beyond human states – this is not possible. A possibility exists. "What do you think, young man, if one were to light a fire dependent on grass and wood fuel, or if one were to light a fire without grass and wood fuel, which fire would be more fiery, more radiant, and more brilliant?" "If it were possible, Venerable Gotama, to light a fire without grass and wood fuel, that fire would be more fiery, more radiant, and more brilliant." "That is not possible, young man, there is no opportunity for one to light a fire without grass and wood fuel, except for one with psychic power. Just as, young man, a fire burns dependent on grass and wood fuel, so too, young man, I declare this joy which is dependent on the five sense pleasures. Just as, young man, a fire burns without grass and wood fuel, so too, young man, I declare this joy which is apart from sensual pleasures, apart from unwholesome states." "And what, young man, is the joy apart from sensual pleasures, apart from unwholesome states? Here, young man, a monk, quite secluded from sensual pleasures... ...enters and dwells in the first jhāna. This too, young man, is joy apart from sensual pleasures, apart from unwholesome states. Furthermore, young man, a monk, with the stilling of applied thought and sustained thought... ...enters and dwells in the second jhāna. This too, young man, is joy apart from sensual pleasures, apart from unwholesome states." 469. "Young man, those brahmins who declare five practices for the performance of merit, for the attainment of skillfulness, which of these practices do the brahmins declare to be of greater fruit for the performance of merit, for the attainment of skillfulness?" "Venerable Gotama, among those five practices that the brahmins declare for the performance of merit, for the attainment of skillfulness, the brahmins declare generosity to be of greater fruit for the performance of merit, for the attainment of skillfulness." "What do you think, You know, young man, if a great sacrifice were prepared here by a certain brahmin. Then two brahmins might come— ‘We will partake of the great sacrifice of that brahmin of such-and-such a name.’ There, one brahmin might think thus— ‘Oh, if only I alone might obtain the foremost seat, the foremost water, the foremost portion at the meal, and no other brahmin might obtain the foremost seat, the foremost water, the foremost portion at the meal.’ It is possible, young man, that another brahmin might obtain the foremost seat, the foremost water, the foremost portion at the meal, and that brahmin might not obtain the foremost seat, the foremost water, the foremost portion at the meal. ‘Another brahmin obtains the foremost seat, the foremost water, the foremost portion at the meal, and I do not obtain the foremost seat, the foremost water, the foremost portion at the meal’— thus he becomes angry, displeased. What fruit, young man, do the brahmins declare for this?’’ ‘‘Indeed, Venerable Gotama, brahmins do not give such a gift with the thought— ‘May another be angry, displeased by this.’ Rather, brahmins give a gift here born of compassion.’’ ‘‘In that case, young man, this sixth basis for meritorious action for brahmins is— that which is born of compassion.’’ ‘‘In that case, Venerable Gotama, this sixth basis for meritorious action for brahmins is— that which is born of compassion.’’ ‘‘Those five qualities, young man, that brahmins declare for the doing of merit, for the attainment of skill, where do you mostly observe these five qualities— among householders or among renunciants?’’ ‘‘Those five qualities, Venerable Gotama, that brahmins declare for the doing of merit, for the attainment of skill, I mostly observe these five qualities among renunciants, and little among householders. For a householder, Venerable Gotama, is much occupied, has many duties, many affairs, many undertakings, and is not constantly and continuously a speaker of truth; But, indeed, Master Gotama, one gone forth has few aims, few duties, few affairs, few undertakings, is constantly and always truthful. A householder, Master Gotama, has many aims, many duties, many affairs, many undertakings, is not constantly and always ascetic... celibate... given to recitation... given to generosity; But, indeed, Master Gotama, one gone forth has few aims, few duties, few affairs, few undertakings, is constantly and always ascetic... celibate... given to recitation... given to generosity. These five qualities, Master Gotama, that the brahmins declare for the doing of merit, for the attainment of skillfulness, these five qualities I see abundantly in those gone forth, and rarely in householders. Those five qualities, young man, that the brahmins declare for the doing of merit, for the attainment of skillfulness, I say these are requisites for the mind – that is, for the cultivation of a mind without ill-will, without harm. Here, young man, a monk is truthful. Thinking 'I am truthful,' he gains understanding of the meaning, he gains understanding of the Dhamma, he gains joy connected with the Dhamma. That joy connected with skillfulness, I say this is a requisite for the mind – that is, for the cultivation of a mind without ill-will, without harm. Here, young man, a monk is ascetic... celibate... given to recitation... given to generosity. Thinking 'I am given to generosity,' he gains understanding of the meaning, he gains understanding of the Dhamma, he gains joy connected with the Dhamma. That joy connected with skillfulness, I say this is a requisite for the mind – that is, for the cultivation of a mind without ill-will, without harm. Those five qualities, young man, that the brahmins declare for the doing of merit, for the attainment of skillfulness, I say these are requisites for the mind – that is, for the cultivation of a mind without ill-will, without harm. When this was said, Subha, the young man, son of Todeyya, said to the Blessed One: He said: “I have heard this, Master Gotama: ‘The recluse Gotama knows the path to companionship with Brahmā.’” “What do you think, young man? Is Naḷakāragāma near from here, not far from here?” “Yes, sir, Naḷakāragāma is near from here, not far from here.” “What do you think, young man? Suppose there was a man born and raised in Naḷakāragāma; and he had just left Naḷakāragāma. If people were to ask him the way to Naḷakāragāma, would that man, born and raised in Naḷakāragāma, when asked the way to Naḷakāragāma, hesitate or be perplexed?” “No, indeed, Master Gotama.” “For what reason?” “That man, Master Gotama, was born and raised in Naḷakāragāma. All the paths to Naḷakāragāma are well known to him.” “That man, young man, born and raised in Naḷakāragāma, might hesitate or be perplexed when asked the way to Naḷakāragāma, but not so the Tathāgata when asked about the Brahmā-world or the path leading to the Brahmā-world. I know Brahmā, young man, and the Brahmā-world, and the path leading to the Brahmā-world; and how one who has practiced the path is reborn in the Brahmā-world, that too I know.” “I have heard this, Master Gotama: ‘The recluse Gotama teaches the path to companionship with Brahmā.’ It would be good if Master Gotama would teach me the path to companionship with Brahmā.” “Then, young man, listen, pay close attention, I will speak.” “Yes, sir,” replied Subha, the young man, son of Todeyya, to the Blessed One. The Blessed One said this: “And what, young man, is the path to companionship with Brahmā? Here, young man, a monk dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus upwards, downwards, across, everywhere, in all ways, the entire world with a mind imbued with loving-kindness, vast, exalted, immeasurable, without enmity, without ill-will, pervading, he dwells. Indeed, young man, for a mind-release of loving-kindness thus developed, any limited action does not remain there, does not stand there. Just as, young man, a strong conch-blower easily makes himself heard in the four directions; even so, young man, ... for a mind-release of loving-kindness thus developed, any limited action does not remain there, does not stand there. This too, young man, is a path to companionship with Brahmā. Furthermore, young man, a monk with a mind imbued with compassion... with a mind imbued with appreciative joy... with a mind imbued with equanimity pervading one direction, he dwells, likewise the second, likewise the third, likewise the fourth; thus upwards, downwards, across, everywhere, in all ways, the entire world with a mind imbued with equanimity, vast, exalted, immeasurable, without enmity, without ill-will, pervading, he dwells. Indeed, young man, for a mind-release of equanimity thus developed, any limited action does not remain there, does not stand there. Just as, young man,