MN95: Caṅkīsutta - With Caṅkī
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard.[n.880] The opening passage of this sutta, down to ¶24, is virtually identical with the opening of the Soṇadaṇḍa Sutta (DN 4). On one occasion the Blessed One was wandering in the Kosalan country with a large Saṅgha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Opasāda. There the Blessed One stayed in the Gods’ Grove,[n.881] MA: It was called thus because offerings were made there to the gods. the Sāla-tree Grove to the north of Opasāda.
Now on that occasion the brahmin Caṅkī was ruling over Opasāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala.
The brahmin householders of Opasāda heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Videhans with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now a good report of Master Gotama has been spread to this effect: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, with its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."
2Then the brahmin householders of Opasāda set forth from Opasāda in groups and bands and headed northwards to the Gods’hmin Cankī, together wi Grove, the Sāla-tree Grove.
Now on that occasion the brahmin Caṅkī had retired to the upper storey of his palace for his midday rest. Then he saw the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods’ Grove, the Sāla-tree Grove. When he saw them, he asked his minister: "Good minister, why are the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods’ Grove, the Sāla-tree Grove?"
"Sir, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, who has been wandering in the Kosalan country with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now a good report of Master Gotama has been spread to this effect: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, with its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants." They are going to see that Master Gotama."
"Then, good minister, go to the brahmin householders of Opasāda and tell them: ‘Sirs, the brahmin Caṅkī says this: "Please wait, sirs. The brahmin Caṅkī will also go to see the recluse Gotama."’"
"Yes, sir," the minister replied, and he went to the brahmin householders of Opasāda and gave them the message.
3Now on that occasion five hundred brahmins from various states were staying at Opasāda for some business or other. They heard: "The brahmin Caṅkī, it is said, is going to see the recluse Gotama." Then they went to the brahmin Caṅkī and asked him: "Sir, is it true that you are going to see the recluse Gotama?"
"So it is, sirs. I am going to see the recluse Gotama."
“Sir, do not go to see the recluse Gotama. It is not proper, Master Cankī, for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. For you, sir, are well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since that is so, Master Cankī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. You, sir, are rich, with great wealth and great possessions. You, sir, are a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a Great Man. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. You, sir, are virtuous, mature in virtue, possessing mature virtue. You, sir, are a good speaker with a good delivery; you speak words that are courteous, distinct, flawless, and communicate the meaning. You, sir, teach the teachers of many, and you teach the recitation of the hymns to three hundred brahmin students. You, sir, are honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala. You, sir, are honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti.[n.882] Another wealthy brahmin who resided in Ukkaṭṭhā, a crown property given to him by King Pasenadi. At DN 3 he hears a discourse from the Buddha, attains stream-entry, and goes for refuge along with his family and retinue.883 You, sir, rule over Opasāda, a crown property abounding in living beings … a sacred grant given to you by King Pasenadi of Kosala. Since this is so, Master Caṅkī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you."
4When this was said, the brahmin Cankī told those brahmins: “Now, sirs, hear from me why it is proper for me to go to see Master Gotama, and why it is not proper for Master Gotama to come to see me.
Sirs, the recluse Gotama is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the recluse Gotama went forth abandoning much gold and bullion stored away in vaults and in lofts. Sirs, the recluse Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Sirs, the recluse Gotama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness though his mother and father wished otherwise and wept with tearful faces. Sirs, the recluse Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold.hmin Cankī, together wi Sirs, the recluse Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Sirs, the recluse Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning. Sirs, the recluse Gotama is a teacher of the teachers of many. Sirs, the recluse Gotama is free from sensual lust and without personal vanity. Sirs, the recluse Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins. Sirs, the recluse Gotama went forth from an aristocratic family, from one of the original noble families. Sirs, the recluse Gotama went forth from a rich family, from a family of great wealth and great possessions. Sirs, people come from remote kingdoms and remote districts to question the recluse Gotama. Sirs, many thousands of deities have gone for refuge for life to the recluse Gotama. Sirs, a good report of the recluse Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man. Sirs, King Seniya Bimbisāra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the brahmin Pokkharasāti and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the recluse Gotama has arrived at Opasāda and is living at Opasāda in the Gods’ Grove, the Sāla-tree Grove to the north of Opasāda. Now any recluses or brahmins that come to our town are our guests, and guests should be honoured, respected, revered, and venerated by us. Since the recluse Gotama has arrived at Opasāda, he is our guest, and as our guest should be honoured, respected, revered, and venerated by us. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama.
5Sirs, the recluse Gotama went forth abandoning much gold and bullion stored away in vaults and in lofts.
6Sirs, the recluse Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life.
7Sirs, the recluse Gotama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness though his mother and father wished otherwise and wept with tearful faces.
8Sirs, the recluse Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold.
9Sirs, the recluse Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue.
10Sirs, the recluse Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning.
11Sirs, the recluse Gotama is a teacher of the teachers of many.
12Sirs, the recluse Gotama is free from sensual lust and without personal vanity.
13Sirs, the recluse Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins.
14Sirs, the recluse Gotama went forth from an aristocratic family, from one of the original noble families.
15Sirs, the recluse Gotama went forth from a rich family, from a family of great wealth and great possessions.
16Sirs, people come from remote kingdoms and remote districts to question the recluse Gotama.
17Sirs, many thousands of deities have gone for refuge for life to the recluse Gotama.
18Sirs, a good report of the recluse Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
19Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man.
20Sirs, King Seniya Bimbisāra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama.
21Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama.
22Sirs, the brahmin Pokkharasāti and his wife and children have gone for refuge for life to the recluse Gotama.
23Sirs, the recluse Gotama has arrived at Opasāda and is living at Opasāda in the Gods’ Grove, the Sāla-tree Grove to the north of Opasāda. Now any recluses or brahmins that come to our town are our guests, and guests should be honoured, respected, revered, and venerated by us. Since the recluse Gotama has arrived at Opasāda, he is our guest, and as our guest should be honoured, respected, revered, and venerated by us. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama.
"Sirs, this much is the praise of Master Gotama that I have learned, but the praise of Master Gotama is not limited to that, for the praise of Master Gotama is immeasurable. Since Master Gotama possesses each one of these factors, it is not proper for him to come to see me; rather, it is proper for me to go to see Master Gotama. Therefore, sirs, let all of us go to see the recluse Gotama."
24Then the brahmin Caṅkī, together with a large company of brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side.
Now on that occasion the Blessed One was seated finishing some amiable talk with some very senior brahmins. At the time, sitting in the assembly, was a brahmin student named Kāpaṭhika. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. While the very senior brahmins were conversing with the Blessed One, he repeatedly broke in and interrupted their talk. Then the Blessed One rebuked the brahmin student Kāpaṭhika thus: "Let not the venerable Bhāradvāja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable Bhāradvāja wait until the talk is finished."
When this was said, the brahmin Caṅkī said to the Blessed One: "Let not Master Gotama rebuke the brahmin student Kāpaṭhika. The brahmin student Kāpaṭhika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama."
Then the Blessed One thought: "Surely, since the brahmins honour him thus, the brahmin student Kāpaṭhika must be accomplished in the scriptures of the Three Vedas."
Then the brahmin student Kāpaṭhika thought: "When the recluse Gotama catches my eye, I shall ask him a question."
Then, knowing with his own mind the thought in the brahmin student Kāpaṭhika's mind, the Blessed One turned his eye towards him.
25Then the brahmin student Kāpaṭhika thought: "The recluse Gotama has turned towards me. Suppose I ask him a question." Then he said to the Blessed One: "Master Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission, preserved in the collections, the brahmins come to the definite conclusion: ‘Only this is true, anything else is wrong.’ What does Master Gotama say about this?"
"How then, Bhāradvāja, among the brahmins is there even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong’?" — "No, Master Gotama."
"How then, Bhāradvāja, among the brahmins is there even a single teacher or a single teacher's teacher back to the seventh generation of teachers who says thus: ‘I know this, I see this: only this is true, anything else is wrong’?" — "No, Master Gotama."
"How then, Bhāradvāja, the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited — that is, Ạ̣haka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu[n.883] These are the ancient rishis whom the brahmins regarded as the divinely inspired authors of the Vedic hymns. — did even these ancient brahmin seers say thus: ‘We know this, we see this: only this is true, anything else is wrong’?" — "No, Master Gotama."
26"So, Bhāradvāja, it seems that among the brahmins there is not even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong.’ And among the brahmins there is not even a single teacher or a single teacher's teacher back to the seventh generation of teachers, who says thus: ‘I know this, I see this: only this is true, anything else is wrong.’ And the ancient brahmin seers, the creators of the hymns, the composers of the hymns … even these ancient brahmin seers did not say thus: ‘We know this, we see this: only this is true, anything else is wrong.’
27Suppose there were a file of blind men each in touch with the next: the first one does not see, the middle one does not see, and the last one does not see. So too, Bhāradvāja, in regard to their statement the brahmins seem to be like a file of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja, that being so, does not the faith of the brahmins turn out to be groundless?"
"The brahmins honour this not only out of faith, Master Gotama. They also honour it as oral tradition."
"Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view.[n.884] In Pali: saddhā, ruci, anussava, ākāraparivitakka, diṭṭhinijjhānakkhanti. Of these five grounds for arriving at a conviction, the first two seem to be primarily emotive, the third to be a blind acceptance of tradition, and the last two primarily rational or cognitive. The "two different ways" each may turn out are true and false. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, something may be fully approved of … well transmitted … well cogitated … well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. Under these conditions it is not proper for a wise man who preserves truth to come to the definite conclusion: ‘Only this is true, anything else is wrong.’"[n.885] It is not proper for him to come to this conclusion because he has not personally ascertained the truth of his conviction but only accepts it on a ground that is not capable of yielding certainty.
28"But, Master Gotama, in what way is there the preservation of truth?[n.886] Saccānurakkhana: or, the safeguarding of truth, the protection of truth. How does one preserve truth? We ask Master Gotama about the preservation of truth."
"If a person has faith, Bhāradvāja, he preserves truth when he says: ‘My faith is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.[n.887] Saccānubodha: or, the awakening to truth.
"If a person approves of something … if he receives an oral tradition … if he reaches a conclusion based on reasoned cogitation … if he gains a reflective acceptance of a view, he preserves truth when he says: ‘My reflective acceptance of a view is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way too, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth."
29"In that way, Master Gotama, there is the preservation of truth; in that way one preserves truth; in that way we recognise the preservation of truth. But in what way, Master Gotama, is there the discovery of truth? In what way does one discover truth? We ask Master Gotama about the discovery of truth."
“Here, Bhāradvāja, a bhikkhu may be living in dependence on some village or town.[n.888] The procedure for the discovery of truth recommended in this sutta appears to be an elaboration of the approach described in MN 47. Then a householder or a householder’s son goes to him and investigates him in regard to three kinds of states: in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: ‘Are there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, "I know," or while not seeing he might say, "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him he comes to know: ‘There are no such states based on greed in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’
30"When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: ‘Are there in this venerable one any states based on hate such that, with his mind obsessed by those states … he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on hate in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by hate. And the Dhamma that this venerable one teaches is profound … to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate.’
31"When he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion: ‘Are there in this venerable one any states based on delusion such that, with his mind obsessed by those states … he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on delusion in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by delusion. And the Dhamma that this venerable one teaches is profound … to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion.’
32"When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorises it and examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises;[n.889] Tūleti. MA: He investigates things in terms of impermanence, and so forth. This stage thus seems to be that of insight contemplation. having scrutinised, he strives;[n.890] Although applying the will (ussahati) appears similar to striving (padahati), the former may be understood as the exertion undertaken prior to insight contemplation, the latter as the exertion that brings insight up to the level of the supramundane path. resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.[n.891] MA: He realises Nibbāna with the mental body of the path of stream-entry, and having penetrated the defilements, he sees Nibbāna with wisdom, making it clear and evident. In this way, Bhāradvāja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth."[n.892] While the discovery of truth in this context appears to signify the attainment of stream-entry, the final arrival at truth (saccānuppatti) seems to mean the full attainment of arahantship.
33"In that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognise the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth." "The final arrival at truth, Bhāradvāja, lies in the repetition, development, and cultivation of those same things. In this way, Bhāradvāja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth."
34"In that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognise the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth." "Striving is most helpful for the final arrival at truth, Bhāradvāja. If one does not strive, one will not finally arrive at truth; but because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth."
35"But what, Master Gotama, is most helpful for striving? We ask Master Gotama about the thing most helpful for striving."
"Scrutiny is most helpful for striving, Bhāradvāja. If one does not scrutinise, one will not strive; but because one scrutinises, one strives. That is why scrutiny is most helpful for striving."
36"But what, Master Gotama, is most helpful for scrutiny? We ask Master Gotama about the thing most helpful for scrutiny."
"Application of the will is most helpful for scrutiny, Bhāradvāja. If one does not apply one's will, one will not scrutinise; but because one applies one's will, one scrutinises. That is why application of the will is most helpful for scrutiny."
37"But what, Master Gotama, is most helpful for application of the will? We ask Master Gotama about the thing most helpful for application of the will."
"Zeal is most helpful for application of the will, Bhāradvāja. If one does not arouse zeal, one will not apply one's will; but because one arouses zeal, one applies one's will. That is why zeal is most helpful for application of the will."
38"But what, Master Gotama, is most helpful for zeal? We ask Master Gotama about the thing most helpful for zeal."
"A reflective acceptance of the teachings is most helpful for zeal, Bhāradvāja. If one does not gain a reflective acceptance of the teachings, zeal will not spring up; but because one gains a reflective acceptance of the teachings, zeal springs up. That is why a reflective acceptance of the teachings is most helpful for zeal."
39"But what, Master Gotama, is most helpful for a reflective acceptance of the teachings? We ask Master Gotama about the thing most helpful for a reflective acceptance of the teachings."
"Examination of the meaning is most helpful for a reflective acceptance of the teachings, Bhāradvāja. If one does not examine their meaning, one will not gain a reflective acceptance of the teachings; but because one examines their meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings."
40"But what, Master Gotama, is most helpful for examination of the meaning? We ask Master Gotama about the thing most helpful for examination of meaning."
"Memorising the teachings is most helpful for examining the meaning, Bhāradvāja. If one does not memorise a teaching, one will not examine its meaning; but because one memorises a teaching, one examines its meaning."
41"But what, Master Gotama, is most helpful for memorising the teachings? We ask Master Gotama about the thing most helpful for memorising the teachings."
"Hearing the Dhamma is most helpful for memorising the teachings, Bhāradvāja. If one does not hear the Dhamma, one will not memorise the teachings; but because one hears the Dhamma, one memorises the teachings. That is why hearing the Dhamma is most helpful for memorising the teachings."
42"But what, Master Gotama, is most helpful for hearing the Dhamma? We ask Master Gotama about the thing most helpful for hearing the Dhamma."
"Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma."
43"But what, Master Gotama, is most helpful for giving ear? We ask Master Gotama about the thing most helpful for giving ear."
"Paying respect is most helpful for giving ear, Bhāradvāja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear."
44"But what, Master Gotama, is most helpful for paying respect? We ask Master Gotama about the thing most helpful for paying respect."
"Visiting is most helpful for paying respect, Bhāradvāja. If one does not visit a teacher, one will not pay respect to him; but because one visits a teacher, one pays respect to him. That is why visiting is most helpful for paying respect."
45"But what, Master Gotama, is most helpful for visiting? We ask Master Gotama about the thing most helpful for visiting."
"Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a teacher arises, one visits him. That is why faith is most helpful for visiting."
46"We asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think: ‘Who are these bald-pated recluses, these swarthy menial offspring of the Kinsman's feet, that they would understand the Dhamma?’[n.893] “The Kinsman” (bandhu) is Brahmā, who was called thus by the brahmins because they regarded him as their primal ancestor. MA explains that it was a belief among the brahmins that they themselves were the offspring of Brahmā’s mouth, the khattiyas of his breast, the vessas of his belly, the suddas of his legs, and samaṇas of the soles of his feet. But Master Gotama has indeed inspired in me love for recluses, confidence in recluses, reverence for recluses.
"Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Saṅgha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life."
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.
Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Assosuṁ kho opāsādakā brāhmaṇagahapatikā: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.
2Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato.
Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. Disvā khattaṁ āmantesi: "Kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan"ti?
"Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya gacchantī"ti.
"Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: ‘caṅkī, bho, brāhmaṇo evamāha — āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’"ti.
"Evaṁ, bho"ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: "caṅkī, bho, brāhmaṇo evamāha: ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’"ti.
3Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: "caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī"ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: "Saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī"ti?
"Evaṁ kho me, bho, hoti: ‘Ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’"ti.
"Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo … pe … bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo … pe … bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe … bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato … pe … bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe … bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti … pe … bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe … bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe … bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun"ti.
4Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca: " tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
5Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca … pe …
6Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito … pe …
7Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito … pe …
8Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …
9Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato … pe …
10Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …
11Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo … pe …
12Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …
13Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …
14Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā … pe …
15Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …
16Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti … pe …
17Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni … pe …
18Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti … pe …
19Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato … pe …
20Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato … pe …
21Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato … pe …
22Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato … pe …
23Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṁ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā"ti.
24Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti. Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: "māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. Kathāpariyosānaṁ āyasmā bhāradvājo āgametū"ti.
Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: "mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun"ti.
Atha kho bhagavato etadahosi: "addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṁ brāhmaṇā sampurekkharontī"ti.
Atha kho kāpaṭikassa māṇavassa etadahosi: "yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī"ti.
Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.
25Atha kho kāpaṭikassa māṇavassa etadahosi: "samannāharati kho maṁ samaṇo gotamo. Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan"ti. Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: "yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: ‘idameva saccaṁ, moghamaññan’ti. Idha bhavaṁ gotamo kimāhā"ti?
"Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’"ti? "No hidaṁ, bho gotama".
"Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’"ti? "No hidaṁ, bho gotama".
"Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṁsu: ‘mayametaṁ jānāma, mayametaṁ passāma. Idameva saccaṁ, moghamaññan’"ti? "No hidaṁ, bho gotama".
26"Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: ‘mayametaṁ jānāma, mayametaṁ passāma. Idameva saccaṁ, moghamaññan’ti.
27Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati — purimopi na passati majjhimopi na passati pacchimopi na passati. Taṁ kiṁ maññasi, bhāradvāja, nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī"ti?
"Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī"ti.
"Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti — ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Api ca, bhāradvāja, surucitaṁyeva hoti … pe … svānussutaṁyeva hoti … pe … suparivitakkitaṁyeva hoti … pe … sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: ‘idameva saccaṁ, moghamaññan’"ti.
28"Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṁ me saddhā’ti — iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti .
Ruci cepi, bhāradvāja, purisassa hoti … pe … anussavo cepi, bhāradvāja, purisassa hoti … pe … ākāraparivitakko cepi, bhāradvāja, purisassa hoti … pe … diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṁ me diṭṭhinijjhānakkhantī’ti — iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; na tveva tāva saccānubodho hotī"ti.
29"Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati — lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘Natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’ti.
30Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘Natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’ti.
31Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘Natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya — jānāmīti, apassaṁ vā vadeyya — passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’ti.
32Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; na tveva tāva saccānuppatti hotī"ti.
33"Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti. "Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā"ti.
34"Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti. "Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṁ bahukāran"ti.
35"Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṁ tuleyya, nayidaṁ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā"ti.
36"Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṁ ussaheyya, nayidaṁ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro"ti.
37"Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṁ chando jāyetha, nayidaṁ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro"ti.
38"Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha. Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā"ti.
39"Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ. Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā"ti.
40"Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya. Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā"ti.
41"Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ. No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya. Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran"ti.
42"Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ. No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya. Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. Tasmā dhammassavanassa sotāvadhānaṁ bahukāran"ti.
43"Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṁ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā"ti.
44"Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran"ti.
45"Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā"ti.
46"Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ.
Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Caṅkīsuttaṁ niṭṭhitaṁ pañcamaṁ.