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Household Life or Renunciant Life?

MN 99, the Subha Sutta — set 5, Advanced and Reference Texts

Reading time: about 22 min · 3,852 words

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Before you read

A young brahmin named Subha arrives with a position to defend: householders accomplish more than renunciants do. The Buddha refuses to answer in the abstract and makes him do the work of separating the cases.

Then a sharper exchange. The brahmins' authority, the Buddha says, rests on a line of teachers in which no one — not one, all the way back — ever claimed to have seen for himself what he taught. It is like a file of blind men, each holding on to the one in front. Subha takes this very badly.

The second half turns constructive, ending with the four divine abidings as something anyone can actually practice. Good late reading, because it weighs the whole enterprise against the ordinary alternative rather than assuming you have already chosen.

Translation

The Setting

So I heard.

At one time the Buddha was staying near Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery.

At that time the student Subha, Todeyya's son, was staying in Sāvatthī in the house of a certain householder on some business.

Then Subha said to that householder:

"Householder, I have heard that Sāvatthī is not without arahants. Which ascetic or brahmin should we visit today?"

"Sir, the Buddha is staying near Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Visit the Buddha."

Agreeing with that householder, Subha went to the Buddha. When he arrived, he exchanged greetings with the Buddha. When the polite and courteous talk was finished, he sat down to one side and said to the Buddha:

Householders and Renunciates

"Master Gotama, the brahmins say:

'A householder succeeds in this skillful dhamma. A renunciate does not succeed in this skillful dhamma.'

What does Master Gotama say about this?"

"On this point, student, I analyze. I do not speak one-sidedly.

I do not praise wrong practice in either householders or renunciates. Because of wrong practice, neither householders nor renunciates succeed in this skillful dhamma.

I praise right practice in both householders and renunciates. Because of right practice, both householders and renunciates succeed in this skillful dhamma."

Work With Many Or Few Responsibilities

"Master Gotama, the brahmins say:

'The work of household life has many responsibilities, many duties, many claims, and many undertakings, so it bears great fruit. The work of the renunciate has few responsibilities, few duties, few claims, and few undertakings, so it does not bear great fruit.'

What does Master Gotama say about this?"

"On this point too, student, I analyze. I do not speak one-sidedly.

Some work has many responsibilities, many duties, many claims, and many undertakings, and when it fails it bears little fruit.

Some work has many responsibilities, many duties, many claims, and many undertakings, and when it succeeds it bears great fruit.

Some work has few responsibilities, few duties, few claims, and few undertakings, and when it fails it bears little fruit.

Some work has few responsibilities, few duties, few claims, and few undertakings, and when it succeeds it bears great fruit.

And what is work with many responsibilities, many duties, many claims, and many undertakings that, when it fails, bears little fruit? Farming.

And what is work with many responsibilities, many duties, many claims, and many undertakings that, when it succeeds, bears great fruit? Farming.

And what is work with few responsibilities, few duties, few claims, and few undertakings that, when it fails, bears little fruit? Trade.

And what is work with few responsibilities, few duties, few claims, and few undertakings that, when it succeeds, bears great fruit? Trade.

Student, household life is like farming: it carries many responsibilities, and when it fails it bears little fruit, but when it succeeds it bears great fruit.

The renunciate life is like trade: it carries few responsibilities, and when it fails it bears little fruit, but when it succeeds it bears great fruit."

The Brahmins' Five Grounds

"Master Gotama, the brahmins lay down five dhammas for making merit and for succeeding in what is skillful."

"If you do not mind, tell this assembly about them."

"Not at all, Master Gotama, when you or someone like you is sitting here."

"Master Gotama, the brahmins lay down truth as the first dhamma for making merit and for succeeding in what is skillful. They lay down austerity as the second. They lay down chaste conduct as the third. They lay down recitation as the fourth. They lay down generosity as the fifth. These are the five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful. What does Master Gotama say about this?"

"Student, is there even one brahmin who says:

'I declare the result of these five dhammas after realizing it for myself by direct knowing'?"

"No, Master Gotama."

"Is there even one teacher of the brahmins, or a teacher's teacher, or anyone back through seven generations of teachers, who says:

'I declare the result of these five dhammas after realizing it for myself by direct knowing'?"

"No, Master Gotama."

"What about the ancient brahmin seers, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, the authors and transmitters of the hymns that were composed, recited, and handed down in ancient times, and that the brahmins today still recite and teach? Did even they say:

'We declare the result of these five dhammas after realizing it for ourselves by direct knowing'?"

"No, Master Gotama."

"So, student, it turns out that there is not even one brahmin, nor anyone back through seven generations of teachers, nor even the ancient brahmin seers, who says:

'We declare the result of these five dhammas after realizing it for ourselves by direct knowing.'

Suppose there were a line of blind men, each holding on to the one in front. The first does not see, the middle does not see, and the last does not see. In the same way, student, the statement of the brahmins seems to me like a line of blind men. The first does not see, the middle does not see, and the last does not see."

The Blind-From-Birth Simile

When this was said, Subha, Todeyya's son, became angry and displeased because the Buddha had compared the brahmins to a line of blind men. Criticizing and taunting the Buddha, he said:

"The ascetic Gotama will be shown up!

Master Gotama, the brahmin Pokkharasāti Opamañña of the Subhaga grove says:

'This is exactly how it is with some ascetics and brahmins who claim a distinction in knowledge and vision beyond the human, worthy of the noble ones. Their statement turns out to be only laughable, only a name, empty and hollow. For how could a human being know, see, or directly realize a distinction in knowledge and vision beyond the human, worthy of the noble ones? That is not possible.'"

"Student, does the brahmin Pokkharasāti Opamañña of the Subhaga grove know the minds of all those ascetics and brahmins by encompassing them with his own mind?"

"Master Gotama, Pokkharasāti does not even know the mind of his own servant girl Puṇṇikā by encompassing it with his mind. How then could he know the minds of all those ascetics and brahmins?"

"Suppose, student, a man blind from birth could not see dark and bright forms, nor blue forms, nor yellow forms, nor red forms, nor crimson forms. He could not see level ground and uneven ground. He could not see the stars, the moon, or the sun. He might say:

'There are no dark and bright forms, and nobody sees them. There are no blue forms, no yellow forms, no red forms, or crimson forms. There is no level ground and no uneven ground. There are no stars, no moon, and no sun. I do not know these things. I do not see these things. Therefore they do not exist.'

Would he be speaking rightly?"

"No, Master Gotama. There are dark and bright forms, and someone who sees them. There are blue forms, yellow forms, red forms, crimson forms, level ground and uneven ground, stars, moon, and sun, and someone who sees them. So it would not be right to say: 'I do not know them. I do not see them. Therefore they do not exist.'"

"In the same way, student, Pokkharasāti Opamañña of the Subhaga grove is blind and without sight. It is impossible for him to know, see, or directly realize a distinction in knowledge and vision beyond the human, worthy of the noble ones.

What do you think, student? Among those wealthy Kosalan brahmins, namely Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya, which is better: speech that is in agreement or speech that is not in agreement?"

"Speech that agrees, Master Gotama."

"Which is better: speech that is considered or speech that is inconsiderate?"

"Speech that is considered, Master Gotama."

"Which is better: speech spoken after reflection or speech spoken without reflection?"

"Speech spoken after reflection, Master Gotama."

"Which is better: beneficial speech or useless speech?"

"Beneficial speech, Master Gotama."

"What do you think, student? If that is so, did Pokkharasāti Opamañña of the Subhaga grove speak in agreement or not in agreement?"

"Not in agreement, Master Gotama."

"Did he speak in a considered way or an inconsiderate way?"

"In an inconsiderate way, Master Gotama."

"Did he speak after reflection or without reflection?"

"Without reflection, Master Gotama."

"Did he speak beneficially or uselessly?"

"Uselessly, Master Gotama."

The Five Hindrances

"Student, there are these five hindrances. What five? Sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt. These are the five hindrances.

Pokkharasāti Opamañña of the Subhaga grove is wrapped up, shut in, flooded over, and covered by these five hindrances. It is impossible for him to know, see, or directly realize a distinction in knowledge and vision beyond the human, worthy of the noble ones.

There are these five kinds of sensual stimulation. What five? Visible forms knowable by the eye, sounds knowable by the ear, smells knowable by the nose, tastes knowable by the tongue, and tangibles knowable by the body that are likable, attractive, agreeable, pleasing, tied to sensuality, and passion stirring. These are the five kinds of sensual stimulation.

Pokkharasāti Opamañña of the Subhaga grove enjoys these five kinds of sensual stimulation while tied to them, infatuated with them, sunk into them, blind to the danger in them, and not understanding the escape from them. It is impossible for him to know, see, or directly realize a distinction in knowledge and vision beyond the human, worthy of the noble ones."

Delight Apart From Sensuality

"What do you think, student? Which fire would have the better flame, color, and radiance: one burning dependent on grass and wood as fuel, or one burning without depending on grass and wood as fuel?"

"Master Gotama, if it were possible for a fire to burn without depending on grass and wood as fuel, that fire would have the better flame, color, and radiance."

"But, student, apart from one with psychic power, that is impossible.

Just as a fire burns dependent on grass and wood as fuel, in the same way I speak of the delight that depends on the five kinds of sensual stimulation.

And just as a fire burns without depending on grass and wood as fuel, in the same way I speak of the delight that is apart from sensuality and apart from unskillful dhammas.

And what is the delight that is apart from sensuality and apart from unskillful dhammas?

Student, a bhikkhu, quite secluded from sensuality, secluded from unskillful dhammas, enters and remains in the first mental theme, with thinking and pondering, with rejoicing and satisfaction born of seclusion. This too is delight apart from sensuality and apart from unskillful dhammas.

Again, with the subsiding of thinking and pondering, with inner clarity and singleness of mind, a bhikkhu enters and remains in the second mental theme, without thinking and pondering, with rejoicing and satisfaction born of unification. This too is delight apart from sensuality and apart from unskillful dhammas."

A Sixth Ground For Merit

"Of those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful, which do they say bears the greatest fruit?"

"Generosity, Master Gotama."

"What do you think, student? Suppose a brahmin were preparing a great sacrifice. Then two brahmins came wanting to take part in it. One of them might think:

'If only I myself would get the best seat, the best water, and the best serving of food in the dining hall, and no other brahmin would get them.'

But it may happen that another brahmin gets the best seat, the best water, and the best serving of food in the dining hall. Then he thinks:

'Another brahmin gets the best seat, the best water, and the best serving of food, while I do not.'

So he becomes angry and displeased.

What result do the brahmins lay down for that?"

"Master Gotama, brahmins do not give gifts thinking:

'Let another become angry and displeased because of this.'

Rather, they give only with sympathy."

"If that is so, student, then this becomes a sixth ground for making merit for the brahmins: what is of the nature of sympathy."

"If that is so, Master Gotama, then this becomes a sixth ground for making merit for the brahmins: what is of the nature of sympathy."

Found More Among Renunciates

"Of those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful, where do you see them more often, among householders or among renunciates?"

"Master Gotama, of those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful, I see them more often among renunciates and only a little among householders.

For a householder has many responsibilities, many duties, many claims, and many undertakings, and is not constantly and consistently truthful. But a renunciate has few responsibilities, few duties, few claims, and few undertakings, and is constantly and consistently truthful.

A householder is not constantly and consistently austere, living by chaste conduct, devoted to recitation, and abundant in generosity. But a renunciate is constantly and consistently austere, living by chaste conduct, devoted to recitation, and abundant in generosity.

So of those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful, I see them more often among renunciates and only a little among householders."

Supports For A Free Mind

"Student, I call those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful supports of the mind for developing a mind free of enmity and ill will.

Student, a bhikkhu is truthful. Thinking, 'I am truthful,' he gains a sense of the meaning, a sense of the dhamma, and gladness connected with the dhamma. That gladness connected with what is skillful, I call a support of the mind for developing a mind free of enmity and ill will.

Again, a bhikkhu is austere. Thinking, 'I am austere,' he gains a sense of the meaning, a sense of the dhamma, and gladness connected with the dhamma. That gladness connected with what is skillful, I call a support of the mind for developing a mind free of enmity and ill will.

Again, a bhikkhu lives by chaste conduct. Thinking, 'I live by chaste conduct,' he gains a sense of the meaning, a sense of the dhamma, and gladness connected with the dhamma. That gladness connected with what is skillful, I call a support of the mind for developing a mind free of enmity and ill will.

Again, a bhikkhu is devoted to recitation. Thinking, 'I am devoted to recitation,' he gains a sense of the meaning, a sense of the dhamma, and gladness connected with the dhamma. That gladness connected with what is skillful, I call a support of the mind for developing a mind free of enmity and ill will.

Again, a bhikkhu is abundant in generosity. Thinking, 'I am abundant in generosity,' he gains a sense of the meaning, a sense of the dhamma, and gladness connected with the dhamma. That gladness connected with what is skillful, I call a support of the mind for developing a mind free of enmity and ill will.

So, student, I call those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful supports of the mind for developing a mind free of enmity and ill will."

The Path To Company With Divinity

When this was said, Subha said to the Buddha:

"Master Gotama, I have heard:

'The ascetic Gotama knows the path to company with divinity.'"

"What do you think, student? Is the village of Naḷakāra near here, not far from here?"

"Yes, Master Gotama, the village of Naḷakāra is near here, not far from here."

"What do you think, student? Suppose someone was born and raised in Naḷakāra. If people asked them the road to Naḷakāra as soon as they had left the village, would they hesitate or be confused?"

"No, Master Gotama."

"Why is that?"

"Because they were born and raised in Naḷakāra. They know all the roads to Naḷakāra well."

"Student, although there might be hesitation or confusion in that person when asked the road to Naḷakāra, there is no hesitation or confusion in the Tathāgata when asked about the realm of divinity or the practice leading to the realm of divinity.

Student, I know divinity, I know the realm of divinity, and I know the practice that leads to the realm of divinity. And I know who is reborn in the realm of divinity by practicing in that way."

"Master Gotama, I have heard:

'The ascetic Gotama teaches the path to company with divinity.'

May Master Gotama teach me that path to company with divinity."

"Then listen, student, and attend carefully. I will speak."

"Yes, Master Gotama," Subha replied.

The Buddha said this:

The Four Divine Abidings

"And what, student, is the path to company with divinity?

Student, a bhikkhu remains pervading one direction with a heart accompanied by friendliness. So too the second, the third, and the fourth. In the same way above, below, across, everywhere, and in every respect, they remain pervading the whole world with a heart accompanied by friendliness, abundant, expansive, vast, immeasurable, free of enmity, and free of ill will.

When the liberation of mind through friendliness has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

Suppose there were a strong conch-blower who could make himself heard in the four directions without difficulty. In the same way, when the liberation of mind through friendliness has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

This too is a path to company with divinity.

Again, a bhikkhu remains pervading one direction with a heart accompanied by kindness towards others. So too the second, the third, and the fourth. In the same way above, below, across, everywhere, and in every respect, they remain pervading the whole world with a heart accompanied by kindness towards others, abundant, expansive, vast, immeasurable, free of enmity, and free of ill will.

When the liberation of mind through kindness towards others has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

Suppose there were a strong conch-blower who could make himself heard in the four directions without difficulty. In the same way, when the liberation of mind through kindness towards others has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

This too is a path to company with divinity.

Again, a bhikkhu remains pervading one direction with a heart accompanied by gladness. So too the second, the third, and the fourth. In the same way above, below, across, everywhere, and in every respect, they remain pervading the whole world with a heart accompanied by gladness, abundant, expansive, vast, immeasurable, free of enmity, and free of ill will.

When the liberation of mind through gladness has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

Suppose there were a strong conch-blower who could make himself heard in the four directions without difficulty. In the same way, when the liberation of mind through gladness has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

This too is a path to company with divinity.

Again, a bhikkhu remains pervading one direction with a heart accompanied by dynamic balance. So too the second, the third, and the fourth. In the same way above, below, across, everywhere, and in every respect, they remain pervading the whole world with a heart accompanied by dynamic balance, abundant, expansive, vast, immeasurable, free of enmity, and free of ill will.

When the liberation of mind through dynamic balance has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

Suppose there were a strong conch-blower who could make himself heard in the four directions without difficulty. In the same way, when the liberation of mind through dynamic balance has been developed in this way, any deed measured out in a limited way does not remain there and does not persist there.

This too is a path to company with divinity."

Refuge

When this was said, Subha said to the Buddha:

"Excellent, Master Gotama! Excellent, Master Gotama!

Just as if someone were to set upright what had been overturned, reveal what was hidden, point out the way to someone who was lost, or hold up an oil lamp in the dark so that those with eyes could see forms, so too Master Gotama has made the dhamma clear in many ways.

I go for refuge to Master Gotama, to the dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama remember me as a lay follower who has gone for refuge from this day for life.

Now, Master Gotama, we will go. We have many duties and much to do."

"Then go, student, when you think it is time."

Then Subha, Todeyya's son, delighted in and approved of what the Buddha had said, got up from his seat, bowed to the Buddha, kept him on his right, and left.

Jānussoṇi's Praise

At that time the brahmin Jānussoṇi was driving out of Sāvatthī in the middle of the day in an all-white chariot drawn by white mares. He saw Subha, Todeyya's son, coming in the distance and said:

"Well then, where is Master Bhāradvāja coming from in the middle of the day?"

"Good man, I have just come from the presence of the ascetic Gotama."

"What do you think, Master Bhāradvāja? Do you consider the ascetic Gotama wise in his clarity of understanding?"

"Good man, who am I to know the clarity of the ascetic Gotama's understanding? Anyone who knew it would have to be like him."

"Master Bhāradvāja praises the ascetic Gotama with high praise indeed."

"Good man, who am I to praise the ascetic Gotama? He is praised by those who are praised as the best among gods and humans.

And those five dhammas that the brahmins lay down for making merit and for succeeding in what is skillful, the ascetic Gotama says are supports of the mind for developing a mind free of enmity and ill will."

When this was said, Jānussoṇi got down from his all-white chariot, arranged his upper robe over one shoulder, extended his joined palms toward the Buddha, and exclaimed:

"Lucky is King Pasenadi of Kosala, very lucky is King Pasenadi of Kosala, in whose realm the Tathāgata lives, the arahant, the rightly self-awakened Buddha!"

Words used in this translation (31)
arahant
Someone who has completed the path and has nothing further to do. Left untranslated; "saint" and "perfected one" both mislead.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
birth
This project's rendering of "jāti": birth, coming into being. In the dependent-arising sequence, ageing and dying depend on it. In MN 141 the word appears once in its everyday sense instead, in a simile about a mother.
body
The physical body, as distinct from speech and the mental side of experience.
born of seclusion
Coming from having stepped away from busyness and distraction, rather than from anything acquired.
brahmin
Originally a member of ancient India's hereditary priestly class. These texts sometimes reuse the title for an ideal practitioner who has completed the path. Context shows whether caste or conduct is the point.
clarity
This project's rendering of "amoha," literally "non-delusion" -- seeing without the confusion and distortion that drive harmful action.
conduct
This project's rendering of "sīla", often translated "morality" or "virtue". It means how a person actually behaves. The rest of the practice grows from it; it is not a set of rules to obey.
dhamma
Depending on the sentence, either the Buddha's teaching or simply a thing, quality, or state of affairs. These texts use one word for both, and each passage makes clear which it means.
doubt
Uncertainty and indecision, especially about the practice and the teaching. As one of the five hindrances, it keeps the mind wavering instead of committing.
dynamic balance
This project's rendering of "upekkhā" (often translated "equanimity") -- a steadiness that stays engaged rather than checking out, distinct from indifference.
escape
This project's rendering of "nissaraṇa". It is the real way out of whatever the text is discussing, unlike the false escapes an untrained mind reaches for. In SN 36.6 the escape is from being stuck in a feeling; in Ud 8.3 it is from everything born, made, and conditioned.
five hindrances
The five things that reliably hinder the mind and pull it off task: sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt.
friendliness
This project's rendering of "mettā" (often translated "loving-kindness") -- an intentionally cultivated goodwill extended outward, including to people you don't know.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
heart
This project's rendering of "citta": the feeling side of mind. It takes on moods, wants, leans, and reacts. Practice can gladden, steady, train, and release it. Some call it the "heart-mind" or "feeling mind". Here "heart" does not mean only emotion, or the physical organ.
ill will
Hostility toward others or situations: pushing things away and wishing them harm. As one of the five hindrances, it pulls the mind off track.
kindness towards others
This project's rendering of "karuṇā", often translated "compassion". It is an active wish for others to be free of suffering. You cultivate it on purpose, not only when the feeling comes by itself.
knowing
This project's rendering of "viññāṇa" (often translated "consciousness") -- bare awareness of an object through one of the senses or the mind.
mental theme
This project's rendering of "jhāna" -- a single theme the mind rests on and holds steadily. Described in a sequence of four, each calmer than the last. Most translations leave the word in Pāli.
refuge
Where someone turns for safety and direction. Going for refuge to the Buddha, the Dhamma, and the Saṅgha is how a person shows they take this path seriously. It is not a conversion ritual.
rejoicing
This project's rendering of "pīti" (often translated "rapture") -- the bright, uplifted gladness that shows up when practice is going well.
restlessness and worry
When agitation and nagging worry or regret pull you off track. One of the five hindrances.
Saṅgha
The community of the Buddha's disciples. In traditional recollection formulas, as in AN 11.12, it means especially those who have entered and realized the path, not everyone who calls themselves Buddhist.
sensual desire
When wanting something pleasant pulls you off track. One of the five hindrances.
singleness of mind
The mind become single and undivided as thinking and pondering settle in the second mental theme. Kept distinct from unification of mind (samādhi).
sloth and torpor
When sluggishness, heaviness, and sinking energy pull you off track. One of the five hindrances.
Tathāgata
A title for the Buddha, traditionally left untranslated. It means roughly "the one who has arrived at things as they truly are."
unification
Short for unification of mind (samādhi) inside a longer phrase, such as "born of unification" or "the faculty of unification."
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
Source and corrections