CaṅkīsuttaWith Caṅkī
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a brahman village named Opāsāda. Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.There he stayed near Opāsāda in the deva forest, the sāla forest to the north of the village.
Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.And at that time the brahman Caṅkī was reigning over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala.
Assosuṁ kho opāsādakā brāhmaṇagahapatikā:Then the brahman householders of Opāsāda heard it said, “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.“Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks, approximately 500 monks in all—has arrived at Opāsāda. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:And of that Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk; So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.It is good to see such a worthy one.’”
Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ.So the brahman householders of Opāsāda, organized in groups & communities, left Opāsāda and headed north for the deva forest, the sāla forest.
Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato.And on that occasion the brahman Caṅkī had gone up to the upper story of his mansion for his mid-day rest. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante.He saw the brahman householders of Opāsāda, organized in groups & communities, leaving Opāsāda and headed north for the deva forest, the sāla forest. Disvā khattaṁ āmantesi:On seeing them, he addressed his steward, “kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti?“My good steward, why are the brahman householders of Opāsāda, organized in groups & communities, leaving Opāsāda and heading north for the deva forest, the sāla forest?”
“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.“Master Caṅkī, Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks, has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:And of that Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti.They are going to see Gotama the contemplative.”
“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi:“In that case, my good steward, go to the brahman householders of Opāsāda and, on arrival, tell them, ‘caṅkī, bho, brāhmaṇo evamāha—‘Masters, the brahman Caṅkī says, āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.“Wait, masters. The brahman Caṅkī will go to see Gotama the contemplative, too.”’”
“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca:Responding, “As you say, master,” to the brahman Caṅkī, the steward went to the brahman householders of Opāsāda and, on arrival, told them, “caṅkī, bho, brāhmaṇo evamāha:“Masters, the brahman Caṅkī says, ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.‘Wait, masters. The brahman Caṅkī will go to see Gotama the contemplative, too.’”
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena.Now, on that occasion approximately 500 brahmans from various states had come to Opāsāda on some business or another. Assosuṁ kho te brāhmaṇā:They heard it said that “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.“The brahman Caṅkī, they say, is going to see Gotama the contemplative.” Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ:So they went to the brahman Caṅkī and, on arrival, said to him, “saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?“Is it true, as they say, Master Caṅkī, that you are going to see Gotama the contemplative?”
“Evaṁ kho me, bho, hoti:“Yes, it is, masters. ‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.I, too, am going to see Gotama the contemplative.”
“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami.“Master Caṅkī, don’t go to see Gotama the contemplative. Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;It’s not proper for Master Caṅkī to go to see Gotama the contemplative. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī.
Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.For Master Caṅkī is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations. 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;And the fact that Master Caṅkī is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations: It’s for this reason that it’s not proper for Master Caṅkī to go to see Gotama the contemplative. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī.
Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe…“Master Caṅkī is rich, with great wealth, great possessions.…
bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…“Master Caṅkī is a master of the Three Vedas with their vocabularies, liturgy, phonology, & etymologies, and the histories as a fifth; skilled in philology & grammar, well-versed in cosmology & the marks of a Great Man.…
bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
brahmavacchasī → brahmavaccasī (bj, pts1ed)“Master Caṅkī is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a Brahmā’s complexion, a Brahmā’s presence, rare to behold.…
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…“Master Caṅkī is virtuous, with advanced virtue, endowed with advanced virtue.…
bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…“Master Caṅkī is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.…
bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…“Master Caṅkī is the teacher of the teachers of many. He teaches the hymns to 300 young brahman students.…
bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…“Master Caṅkī is honored, respected, revered, venerated, & esteemed by King Pasenadi Kosala.… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…“Master Caṅkī is honored, respected, revered, venerated, & esteemed by the brahman Pokkharasāti.…
bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.“Master Caṅkī reigns over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala.
Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;And the fact that Master Caṅkī reigns over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala: It’s for this reason, too, that it’s not proper for Master Caṅkī to go to see Gotama the contemplative. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī.”
Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:When this was said, the brahman Caṅkī said to those brahmans,
“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;“In that case, masters, listen to me as to how it is proper that we go to see Gotama the contemplative, na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.and how it is, on the contrary, not proper for Gotama the contemplative come to see us.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.For Gotama the contemplative is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations. 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;And the fact that Gotama the contemplative is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations: It’s for this reason that it’s not proper for Gotama the contemplative to come to see us, atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.and why it’s proper for us to go see Gotama the contemplative.
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…“Gotama the contemplative went forth, abandoning much gold & bullion stored underground & in attic vaults.…
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…“Gotama the contemplative went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessings of youth in the first stage of life.…
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…“Gotama the contemplative—while his parents, unwilling, were crying with tears streaming down their faces—shaved off his hair & beard, put on the ochre robe, and went forth from the home life into homelessness.…
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…“Gotama the contemplative is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a Brahmā’s complexion, a Brahmā’s presence, rare to behold.…
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe…“Gotama the contemplative is virtuous, with noble virtue, skillful virtue, endowed with skillful virtue.…
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…“Gotama the contemplative is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.…
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…“Gotama the contemplative is the teacher of the teachers of many.…
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…“Gotama the contemplative has ended all sensual passion & is devoid of unruliness.…
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…“Gotama the contemplative is a teacher of [the efficacy of] action, a teacher of [the efficacy of] deeds, and seeks to do no evil to people of brahman rank.…
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe…“Gotama the contemplative went forth from an aristocratic family, from an unbroken noble-warrior lineage.…
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…“Gotama the contemplative went forth from a rich family, with great wealth, great possessions.…
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe…“People come from distant kingdoms, distant countries, with questions for Gotama the contemplative.…
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…“Countless thousands of devas have gone for refuge in Gotama the contemplative for life.…
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:“Of Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’…
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…“Gotama the contemplative is endowed with the 32 marks of a Great Man.…
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe…“The King of Magadha, Seniya Bimbisāra, together with his wives & children, has gone for refuge in Gotama the contemplative for life.…
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe…“King Pasenadi Kosala, together with his wives & children, has gone for refuge in Gotama the contemplative for life.…
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe…“The brahman Pokkharasāti, together with his wives & children, has gone for refuge in Gotama the contemplative for life.…
Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane.“Gotama the contemplative has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village. Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti.Any contemplative or brahman who comes to our village territory is our guest. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.Guests are to be honored, respected, revered, venerated, & esteemed. Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo.And the fact that Gotama the contemplative has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village, that he is our guest, Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.and that our guest is to be honored, respected, revered, venerated, & esteemed: Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;It’s for this reason, too, that it’s not proper for Gotama the contemplative to come to see us, atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.and why it’s proper for us to go see Gotama the contemplative.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo;“Masters, I have learned this much praise of Master Gotama, but his praise is not only this much,
aparimāṇavaṇṇo hi so bhavaṁ gotamo.for the praise of Master Gotama is immeasurable.
Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;
Ekamekenapi tena → ekamekenapi bho (bj, sya-all, km, pts1ed)For every single factor with which he is endowed, it’s not proper for Gotama the contemplative to come to see us,
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti.and why it’s proper for us to go see Gotama the contemplative.”
Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.“In that case, master, we will all go to see Gotama the contemplative.”
Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then the brahman Caṅkī, together with a large group of brahmans, went to the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.and, after an exchange of friendly greetings & courtesies, sat to one side.
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti.Now on that occasion, the Blessed One was sitting & exchanging courtesies & conversation with some very senior brahmans.
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.
kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed)And on that occasion a brahman student named Kāpadika was seated in the assembly: young, shaven-headed, sixteen years old, a master of the Three Vedas with their vocabularies, liturgy, phonology, & etymologies, and the histories as a fifth; skilled in philology & grammar, well-versed in cosmology & the marks of a Great Man.
So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.While the very senior brahmans were conversing with the Blessed One, he kept breaking in & interrupting their talk.
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti:So the Blessed One scolded him, “māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu.“Venerable Bhāradvāja, don’t break in & interrupt while the very senior brahmans are conversing. Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.Wait until the end of their conversation.”
Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca:When this was said, the brahman Caṅkī said to the Blessed One, “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi.“Master Gotama, don’t scold the brahman student Kāpadika. 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.He is the son of a good family, learned, wise, with good delivery. He is capable of taking part in this discussion with Master Gotama.”
Atha kho bhagavato etadahosi:Then the thought occurred to the Blessed One,
“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.
kathā → kataṁ (bj, sya-all, km, pts1ed); kathaṁ (si, mr) | addhā kho kāpaṭikassa → etadahosi addh kho k etadahosi“Yes, this brahman student Kāpadika must be accomplished in the texts of the Three Vedas,
Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.inasmuch as the brahmans honor him so.”
Atha kho kāpaṭikassa māṇavassa etadahosi:Then the thought occurred to Kāpadika, “yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti.“When Gotama the contemplative meets my gaze with his, I will ask him a question.” Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.And so the Blessed One, encompassing Kāpadika’s awareness with his awareness, met his gaze.
Atha kho kāpaṭikassa māṇavassa etadahosi:Kāpadika thought, “samannāharati kho maṁ samaṇo gotamo.“Gotama the contemplative has turned to me. Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti.Suppose I ask him a question.” Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca:So he said to the Blessed One, “yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti:“Master Gotama, with regard to the ancient hymns of the brahmans—passed down through oral transmission & included in their canon—the brahmans have come to the definite conclusion that ‘idameva saccaṁ, moghamaññan’ti.‘Only this is true; anything else is worthless.’ Idha bhavaṁ gotamo kimāhā”ti?What does Master Gotama have to say to this?”
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“Tell me, Bhāradvāja, is there among the brahmans even one brahman who says, ‘ahametaṁ jānāmi, ahametaṁ passāmi.‘This I know; this I see; Idameva saccaṁ, moghamaññan’”ti?only this is true; anything else is worthless’?”
“No hidaṁ, bho gotama”.“No, Master Gotama.”
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:“And has there been among the brahmans even one teacher or teacher’s teacher back through seven generations who said, ‘ahametaṁ jānāmi, ahametaṁ passāmi.‘This I know; this I see; Idameva saccaṁ, moghamaññan’”ti?only this is true; anything else is worthless’?”
“No hidaṁ, bho gotama”.“No, Master 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,“And among the brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu: tepi evamāhaṁsu:Was there even one of these who said, ‘mayametaṁ jānāma, mayametaṁ passāma.‘This we know; this we see; Idameva saccaṁ, moghamaññan’”ti?only this is true; anything else is worthless’?”
“No hidaṁ, bho gotama”.“No, Master Gotama.”
“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“So then, Bhāradvāja, it seems that there isn’t among the brahmans even one brahman who says, ‘ahametaṁ jānāmi, ahametaṁ passāmi.‘This I know; this I see; Idameva saccaṁ, moghamaññan’ti;only this is true; anything else is worthless.’ natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:And there hasn’t been among the brahmans even one teacher or teacher’s teacher back through seven generations who said, ‘ahametaṁ jānāmi, ahametaṁ passāmi.‘This I know; this I see; Idameva saccaṁ, moghamaññan’ti;only this is true; anything else is worthless.’ 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:And there hasn’t been among the brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu, even one who said, ‘mayametaṁ jānāma, mayametaṁ passāma.‘This we know; this we see; Idameva saccaṁ, moghamaññan’ti.only this is true; anything else is worthless.’
Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;Suppose there were a row of blind men, each holding on to the one in front of him: The first one doesn’t see, the middle one doesn’t see, and the last one doesn’t see. evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati.In the same way, the statement of the brahmans turns out to be comparable to a row of blind men, as it were: The first one doesn’t see, the middle one doesn’t see, and the last one doesn’t see. Taṁ kiṁ maññasi, bhāradvāja,So what do you think, Bhāradvāja? nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?This being the case, doesn’t the conviction of the brahmans turn out to be groundless?”
“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.“It’s not only out of conviction, Master Gotama, that the brahmans honor this. They also honor it as unbroken tradition.”
“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi.“Bhāradvāja, first you went by conviction. Now you speak of unbroken tradition. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā.There are these five things that can turn out in two ways in the here-&-now. Katame pañca?Which five? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā.These are the five things that can turn out in two ways in the here-&-now. Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;Some things are firmly held in conviction and yet vain, empty, & false. no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.Some things are not firmly held in conviction, and yet they are genuine, factual, & unmistaken. Api ca, bhāradvāja, surucitaṁyeva hoti …pe…Some things are well-liked… svānussutaṁyeva hoti …pe…truly an unbroken tradition… suparivitakkitaṁyeva hoti …pe…well-reasoned… sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;Some things are well-pondered and yet vain, empty, & false. no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.Some things are not well-pondered, and yet they are genuine, factual, & unmistaken. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ:In these cases it isn’t proper for an observant person who safeguards the truth to come to a definite conclusion, ‘idameva saccaṁ, moghamaññan’”ti.‘Only this is true; anything else is worthless.”
“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?“But to what extent, Master Gotama, is there the safeguarding of the truth? To what extent does one safeguard the truth? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about the safeguarding of the truth.”
“Saddhā cepi, bhāradvāja, purisassa hoti;“If a person has conviction,
‘evaṁ me saddhā’ti—his statement, ‘This is my conviction,’ safeguards the truth.
iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:But he doesn’t yet come to the definite conclusion that
‘idameva saccaṁ, moghamaññan’ti (…).
(…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed)‘Only this is true; anything else is worthless.’...
Ruci cepi, bhāradvāja, purisassa hoti …pe…If a person likes something…
anussavo cepi, bhāradvāja, purisassa hoti …pe…holds an unbroken tradition…
ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe…has something reasoned through analogy…
diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;has something he agrees to, having pondered views,
‘evaṁ me diṭṭhinijjhānakkhantī’ti—his statement, ‘This is what I agree to, having pondered views,’ safeguards the truth.
iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:But he doesn’t yet come to the definite conclusion that
‘idameva saccaṁ, moghamaññan’ti.‘Only this is true; anything else is worthless.’
Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema;To this extent, Bhāradvāja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth.
na tveva tāva saccānubodho hotī”ti.Yet it is not yet an awakening to the truth.”
“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma.“Yes, Master Gotama, to this extent there is the safeguarding of the truth. To this extent one safeguards the truth. We regard this as the safeguarding of the truth. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?Yet to what extent is there an awakening to the truth? To what extent does one awaken to the truth? Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about awakening to the truth.”
“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.
Idha → idha kira (sya-all, km, mr)“There is the case, Bhāradvāja, where a monk lives in dependence on a certain village or town.
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—Then a householder or householder’s son, having gone to him, observes him with regard to three qualities—
lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu.qualities based on greed, qualities based on aversion, qualities based on delusion:
Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say,
jānāmīti, apassaṁ vā vadeyya—“I know,” while not knowing, or say, “I see,” while not seeing;
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that he might urge another to act in a way that was for his/her long-term harm & pain?’
Tamenaṁ samannesamāno evaṁ jānāti:As he observes him, he comes to know,
‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are in this venerable one no such qualities based on greed.…
jānāmīti, apassaṁ vā vadeyya—
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.
dukkhāya → dukkhāyāti (sabbattha)
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.
Tathārūpo → tathā (bj, sya-all, km, pts1ed) | tathārūpo → tathā (bj, sya-all, km, pts1ed)His bodily behavior & verbal behavior are those of one not greedy.
Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.
na so dhammo sudesiyo luddhenā’ti.This Dhamma can’t easily be taught by a person who is greedy.’
Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu.“When, on observing that the monk is purified with regard to qualities based on greed, he next observes him with regard to qualities based on aversion: Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such qualities based on aversion that, with his mind overcome by these qualities, he might say, jānāmīti, apassaṁ vā vadeyya—“I know,” while not knowing, or say, “I see,” while not seeing; passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that he might urge another to act in a way that was for his/her long-term harm & pain?’ Tamenaṁ samannesamāno evaṁ jānāti:As he observes him, he comes to know, ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are in this venerable one no such qualities based on aversion.… jānāmīti, apassaṁ vā vadeyya— passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa.His bodily behavior & verbal behavior are those of one not aversive. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. na so dhammo sudesiyo duṭṭhenā’ti.This Dhamma can’t easily be taught by a person who is aversive.’
Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu.“When, on observing that the monk is purified with regard to qualities based on aversion, he next observes him with regard to qualities based on delusion: Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such qualities based on delusion that, with his mind overcome by these qualities, he might say, jānāmīti, apassaṁ vā vadeyya—“I know,” while not knowing, or say, “I see,” while not seeing; passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that he might urge another to act in a way that was for his/her long-term harm & pain?’ Tamenaṁ samannesamāno evaṁ jānāti:As he observes him, he comes to know, ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are in this venerable one no such qualities based on delusion.… jānāmīti, apassaṁ vā vadeyya— passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa.His bodily behavior & verbal behavior are those of one not deluded. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. na so dhammo sudesiyo mūḷhenā’ti.This Dhamma can’t easily be taught by a person who is deluded.’
Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati;“When, on observing that the monk is purified with regard to qualities based on delusion,
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.
dhatānaṁ → dhāritānaṁ (pts1ed, mr)he places conviction in him. With the arising of conviction, he visits him & grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it. Remembering it, he penetrates the meaning of those dhammas. Penetrating the meaning, he comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas, desire arises. With the arising of desire, he becomes willing. Willing, he contemplates [lit: weighs, compares]. Contemplating, he makes an exertion. Exerting himself, he both realizes the highest truth with his body and sees by penetrating it with discernment.
Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema;“To this extent, Bhāradvāja, there is an awakening to the truth. To this extent one awakens to the truth. I describe this as an awakening to the truth.
na tveva tāva saccānuppatti hotī”ti.Yet it is not yet the final attainment of the truth.”
“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma.“Yes, Master Gotama, to this extent there is an awakening to the truth. To this extent one awakens to the truth. We regard this as an awakening to the truth. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?Yet to what extent is there the final attainment of the truth? To what extent does one finally attain the truth? Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about the final attainment of the truth.”
“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti.“The cultivation, development, & pursuit of those very same qualities: to this extent, Bhāradvāja, there is the final attainment of the truth. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.To this extent one finally attains the truth. I describe this as the final attainment of the truth.”
“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.“Yes, Master Gotama, to this extent there is the final attainment of the truth. To this extent one finally attains the truth. We regard this as the final attainment of the truth. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?But what quality is most helpful for the final attainment of the truth? Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about the quality most helpful for the final attainment of the truth.”
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ.“Exertion is most helpful for the final attainment of the truth, Bhāradvāja. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.If one didn’t make an exertion, one wouldn’t finally attain the truth. Yasmā ca kho padahati tasmā saccamanupāpuṇāti.Because one makes an exertion, one finally attains the truth. Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.Therefore, exertion is most helpful for the final attainment of the truth.”
“Padhānassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for exertion? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about the quality most helpful for exertion.”
“Padhānassa kho, bhāradvāja, tulanā bahukārā.“Contemplating is most helpful for exertion, Bhāradvāja. No cetaṁ tuleyya, nayidaṁ padaheyya.If one didn’t contemplate, one wouldn’t make an exertion. Yasmā ca kho tuleti tasmā padahati.Because one contemplates, one makes an exertion. Tasmā padhānassa tulanā bahukārā”ti.Therefore, contemplating is most helpful for exertion.”
“Tulanāya pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for contemplating? …” Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro.“Being willing.… No cetaṁ ussaheyya, nayidaṁ tuleyya.If one weren’t willing, one wouldn’t contemplate.…” Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.
“Ussāhassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for being willing? …” Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro.“Desire.… No cetaṁ chando jāyetha, nayidaṁ ussaheyya.If desire didn’t arise, one wouldn’t be willing.…” Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.
“Chandassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for desire? …” Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.“Coming to an agreement through pondering dhammas.… No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha.If one didn’t come to an agreement through pondering dhammas, desire wouldn’t arise.…” Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for coming to an agreement through pondering dhammas? …” Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā.“Penetrating the meaning.… No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ.If one didn’t penetrate the meaning, one wouldn’t come to an agreement through pondering dhammas.…” Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for penetrating the meaning?.…” Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā.“Remembering the Dhamma.… No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya.If one didn’t remember the Dhamma, one wouldn’t penetrate the meaning.…” Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.
“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for remembering the Dhamma?… ” Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ.“Hearing the Dhamma.… No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya.If one didn’t hear the Dhamma, one wouldn’t remember the Dhamma.…” Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti.
“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for hearing the Dhamma? … ” Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ.“Lending ear.… No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya.If one didn’t lend ear, one wouldn’t hear the Dhamma.…” Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti.
“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for lending ear? … ” Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā.“Growing close.… No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya.If one didn’t grow close, one wouldn’t lend ear.…” Yasmā ca kho payirupāsati tasmā sotaṁ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.
“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for growing close? … ” Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ.“Visiting.… No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya.If one didn’t visit, one wouldn’t grow close.…” Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti.
“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is most helpful for visiting? Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.We ask Master Gotama about the quality most helpful for visiting.” “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.“Conviction is most helpful for visiting, Bhāradvāja. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya.If conviction (in a person) didn’t arise, one wouldn’t visit (that person). Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.Because conviction arises, one visits. Tasmā upasaṅkamanassa saddhā bahukārā”ti.Therefore, conviction is most helpful for visiting.”
“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi;“We have asked Master Gotama about safeguarding the truth, and Master Gotama has answered about safeguarding the truth. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.We like that & agree with that, and so we are gratified. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi;We have asked Master Gotama about awakening to the truth, and Master Gotama has answered about awakening to the truth. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.We like that & agree with that, and so we are gratified. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi;We have asked Master Gotama about finally attaining the truth, and Master Gotama has answered about finally attaining the truth. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.We like that & agree with that, and so we are gratified. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi;We have asked Master Gotama about the quality most helpful for finally attaining the truth, and Master Gotama has answered about the quality most helpful for finally attaining the truth. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.We like that & agree with that, and so we are gratified. Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi;Whatever we have asked Master Gotama, Master Gotama has answered it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.We like that & agree with that, and so we are gratified.
Mayañhi, bho gotama, pubbe evaṁ jānāma:“We used to think, ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti?‘Who are these bald-headed ‘contemplatives,’ these menial, dark offspring of the Kinsman’s [Brahmā’s] feet? Who are they to know the Dhamma?’ Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ.But now Master Gotama has inspired within me a contemplative-love for contemplatives, a contemplative-confidence in contemplatives, a contemplative-respect for contemplatives.
Abhikkantaṁ, bho gotama …pe…Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
