MN 95 With Caṅkī – Caṅkīsutta

Medium Discourses Collection 95 – Majjhima Nikāya 95

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhū when he arrived at a village of the Kosalan brahmins named Opāsāda.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.

1.3

He stayed in a sal grove to the north of Opāsāda called the “Gods’ Grove”.

Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.

2.1

Now at that time the brahmin Caṅkī was living in Opāsāda. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.

Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

3.1

The brahmins and householders of Opāsāda heard:

Assosuṁ kho opāsādakā brāhmaṇagahapatikā:

3.2

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Opāsāda together with a large Saṅgha of bhikkhū. He is staying in the God’s Grove to the north.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.

3.3

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

3.4

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

3.5

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

3.6

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

3.7

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

4.1

Then, having departed Opāsāda, they formed into companies and headed north to the God’s Grove.

Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ.

5.1

Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap.

Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato.

5.2

He saw the brahmins and householders heading for the God’s Grove,

Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante.

5.3

and addressed his steward,

Disvā khattaṁ āmantesi:

5.4

“My steward, why are the brahmins and householders heading north for the God’s Grove?”

“kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti?

6.1

“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of bhikkhū. He is staying in the God’s Grove to the north.

“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.

6.2

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

6.3

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

6.4

They’re going to see that Master Gotama.”

Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti.

6.5

“Well then, go to the brahmins and householders and say to them:

“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi:

6.6

“Sirs, the brahmin Caṅkī asks

‘caṅkī, bho, brāhmaṇo evamāha—

6.7

you to wait, as he will also go to see the ascetic Gotama.”

āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

6.8

“Yes, sir,” replied the steward, and did as he was asked.

“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca:

6.9

“caṅkī, bho, brāhmaṇo evamāha:

6.10

‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

7.1

Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business.

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena.

7.2

They heard that

Assosuṁ kho te brāhmaṇā:

7.3

the brahmin Caṅkī was going to see the ascetic Gotama.

“caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.

7.4

They approached Caṅkī and said to him,

Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ:

7.5

“Is it really true that you are going to see the ascetic Gotama?”

“saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?

7.6

“Yes, gentlemen, it is true.”

“Evaṁ kho me, bho, hoti:

7.7

‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

8.1

“Please don’t!

“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami.

8.2

It’s not appropriate for you to go to see the ascetic Gotama;

Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;

8.3

it’s appropriate that he comes to see you.

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.

8.4

You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.

Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

8.5

For this reason it’s not appropriate for you to go to see the ascetic Gotama;

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;

8.6

it’s appropriate that he comes to see you.

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.

8.7

You’re rich, affluent, and wealthy. …

Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe…

8.8

You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …

bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…

8.9

You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. …

bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

8.10

You are ethical, mature in ethical conduct. …

bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…

8.11

You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

8.12

You teach the teachers of many, and teach three hundred students to recite the hymns. …

bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…

8.13

You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala

bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…

8.14

and the brahmin Pokkharasāti. …

bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…

8.15

You live in Opāsāda, a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.

bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

8.16

For all these reasons it’s not appropriate for you to go to see the ascetic Gotama;

Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;

8.17

it’s appropriate that he comes to see you.”

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.

9.1

When they had spoken, Caṅkī said to those brahmins:

Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:

9.2

“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,

“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;

9.3

and it’s not appropriate for him to come to see me.

na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.

9.4

He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.

Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

9.5

For this reason it’s not appropriate for the ascetic Gotama to come to see me;

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;

9.6

rather, it’s appropriate for me to go to see him.

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

9.7

When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…

9.8

He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …

Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…

9.9

Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …

Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…

9.10

He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. …

Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

9.11

He is ethical, possessing ethical conduct that is noble and skillful. …

Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe…

9.12

He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

9.13

He’s a teacher of teachers. …

Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…

9.14

He has ended sensual desire, and is rid of caprice. …

Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…

9.15

He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …

Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…

9.16

He went forth from an eminent family of unbroken aristocratic lineage. …

Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe…

9.17

He went forth from a rich, affluent, and wealthy family. …

Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…

9.18

People come from distant lands and distant countries to question him. …

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe…

9.19

Many thousands of deities have gone for refuge for life to him. …

Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…

9.20

He has this good reputation:

Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

9.21

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

9.22

He has the thirty-two marks of a great man. …

Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…

9.23

King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe…

9.24

King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe…

9.25

The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe…

9.26

The ascetic Gotama has arrived to stay in the God’s Grove to the north of Opāsāda.

Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane.

9.27

Any ascetic or brahmin who comes to stay in our village district is our guest,

Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti.

9.28

and should be honored and respected as such.

Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.

9.29

Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo.

9.30

Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.

9.31

For this reason, too, it’s not appropriate for Master Gotama to come to see me,

Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;

9.32

rather, it’s appropriate for me to go to see him.

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

9.33

This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,

Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo;

9.34

for the praise of Master Gotama is limitless.

aparimāṇavaṇṇo hi so bhavaṁ gotamo.

9.35

The possession of even a single one of these factors makes it inappropriate for Master Gotama to come to see me,

Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;

9.36

rather, it’s appropriate for me to go to see him.

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti.

9.37

Well then, gentlemen, let’s all go to see the ascetic Gotama.”

Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.

10.1

Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him.

Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

10.2

When the greetings and polite conversation were over, he sat down to one side.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

11.1

Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins.

Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti.

11.2

And the brahmin student Kāpaṭika was sitting in that assembly. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.

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.

11.3

While the senior brahmins were conversing together with the Buddha, he interrupted.

So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.

11.4

Then the Buddha rebuked Kāpaṭika,

Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti:

11.5

“Venerable Bhāradvāja, don’t interrupt the senior brahmins.

“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu.

11.6

Wait until they’ve finished speaking.”

Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.

11.7

When he had spoken, Caṅkī said to the Buddha,

Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca:

11.8

“Master Gotama, don’t rebuke the student Kāpaṭika.

“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi.

11.9

He’s a gentleman, learned, astute, a good speaker. He’s capable of having a dialogue with Master Gotama about this.”

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.

12.1

Then it occurred to the Buddha,

Atha kho bhagavato etadahosi:

12.2

“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas.

“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.

12.3

That’s why they put him at the front.”

Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.

12.4

Then Kāpaṭika thought,

Atha kho kāpaṭikassa māṇavassa etadahosi:

12.5

“When the ascetic Gotama looks at me, I’ll ask him a question.”

“yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti.

12.6

Then the Buddha, knowing what Kāpaṭika was thinking, looked at him.

Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.

12.7

Then Kāpaṭika thought,

Atha kho kāpaṭikassa māṇavassa etadahosi:

12.8

“The ascetic Gotama is engaging with me.

“samannāharati kho maṁ samaṇo gotamo.

12.9

Why don’t I ask him a question?”

Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti.

12.10

Then he said,

Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca:

12.11

“Master Gotama, regarding that which by the lineage of testament and by canonical authority is the ancient hymnal of the brahmins, the brahmins come to the definite conclusion:

“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti:

12.12

‘This is the only truth, other ideas are silly.’

‘idameva saccaṁ, moghamaññan’ti.

12.13

What do you say about this?”

Idha bhavaṁ gotamo kimāhā”ti?

13.1

“Well, Bhāradvāja, is there even a single one of the brahmins who says this:

“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:

13.2

‘I know this, I see this:

‘ahametaṁ jānāmi, ahametaṁ passāmi.

13.3

this is the only truth, other ideas are silly’?”

Idameva saccaṁ, moghamaññan’”ti?

13.4

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

13.5

“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this:

“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:

13.6

‘I know this, I see this:

‘ahametaṁ jānāmi, ahametaṁ passāmi.

13.7

this is the only truth, other ideas are silly’?”

Idameva saccaṁ, moghamaññan’”ti?

13.8

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

13.9

“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught.

“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,

13.10

Did even they say:

tepi evamāhaṁsu:

13.11

‘We know this, we see this:

‘mayametaṁ jānāma, mayametaṁ passāma.

13.12

this is the only truth, other ideas are silly’?”

Idameva saccaṁ, moghamaññan’”ti?

13.13

“No, Master Gotama.”

“No hidaṁ, bho gotama”.

13.14

“So, Bhāradvāja, it seems that there is not a single one of the brahmins,

“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:

13.15

‘ahametaṁ jānāmi, ahametaṁ passāmi.

13.16

Idameva saccaṁ, moghamaññan’ti;

13.17

not even anyone back to the seventh generation of teachers,

natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:

13.18

‘ahametaṁ jānāmi, ahametaṁ passāmi.

13.19

Idameva saccaṁ, moghamaññan’ti;

13.20

nor even the ancient hermits of the brahmins who say:

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:

13.21

‘We know this, we see this:

‘mayametaṁ jānāma, mayametaṁ passāma.

13.22

this is the only truth, other ideas are silly.’

Idameva saccaṁ, moghamaññan’ti.

13.23

Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.

Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;

13.24

In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.

evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati.

13.25

What do you think, Bhāradvāja?

Taṁ kiṁ maññasi, bhāradvāja,

13.26

This being so, doesn’t the brahmins’ faith turn out to be baseless?”

nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?

14.1

“The brahmins don’t just honor this because of faith, but also because of oral transmission.”

“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.

14.2

“First you relied on faith, now you speak of oral tradition.

“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi.

14.3

These five things can be seen to turn out in two different ways.

Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā.

14.4

What five?

Katame pañca?

14.5

Faith, preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration.

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—

14.6

ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā.

14.7

Even though you have full faith in something, it may be void, hollow, and false.

Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;

14.8

And even if you don’t have full faith in something, it may be true and real, not otherwise.

no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.

14.9

Even though you have a strong preference for something …

Api ca, bhāradvāja, surucitaṁyeva hoti …pe…

14.10

something may be accurately transmitted …

svānussutaṁyeva hoti …pe…

14.11

something may be well contemplated …

suparivitakkitaṁyeva hoti …pe…

14.12

something may be well considered, it may be void, hollow, and false.

sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;

14.13

And even if something is not well considered, it may be true and real, not otherwise.

no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.

14.14

For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion:

Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ:

14.15

‘This is the only truth, other ideas are silly.’”

‘idameva saccaṁ, moghamaññan’”ti.

15.1

“But Master Gotama, how do you define the preservation of truth?”

“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?

15.2

Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

15.3

“If a person has faith,

“Saddhā cepi, bhāradvāja, purisassa hoti;

15.4

they preserve truth by saying, ‘Such is my faith.’

‘evaṁ me saddhā’ti—

15.5

But they don’t yet come to the definite conclusion:

iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:

15.6

‘This is the only truth, other ideas are silly.’

‘idameva saccaṁ, moghamaññan’ti (…).

15.7

If a person has a preference …

Ruci cepi, bhāradvāja, purisassa hoti …pe…

15.8

or has received an oral transmission …

anussavo cepi, bhāradvāja, purisassa hoti …pe…

15.9

or has a reasoned reflection about something …

ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe…

15.10

or has accepted a view after contemplation,

diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;

15.11

they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’

‘evaṁ me diṭṭhinijjhānakkhantī’ti—

15.12

But they don’t yet come to the definite conclusion:

iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:

15.13

‘This is the only truth, other ideas are silly.’

‘idameva saccaṁ, moghamaññan’ti.

15.14

That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.

Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema;

15.15

But this is not yet the awakening to the truth.”

na tveva tāva saccānubodho hotī”ti.

16.1

“That’s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way.

“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma.

16.2

But Master Gotama, how do you define awakening to the truth?”

Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?

16.3

Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

17.1

“Bhāradvāja, take the case of a bhikkhu living supported by a town or village.

“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.

17.2

A householder or their child approaches and scrutinizes them for three kinds of things:

Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—

17.3

things that arouse greed, things that provoke hate, and things that promote delusion.

lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu.

17.4

‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say

Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

17.5

that they know, even though they don’t know, or that they see, even though they don’t see;

jānāmīti, apassaṁ vā vadeyya—

17.6

or that they might encourage others to do what is for their lasting harm and suffering?’

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?

17.7

Scrutinizing them they find:

Tamenaṁ samannesamāno evaṁ jānāti:

17.8

‘This venerable has no such qualities that arouse greed.

‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

17.9

jānāmīti, apassaṁ vā vadeyya—

17.10

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.

17.11

Rather, that venerable has bodily and verbal behavior like that of someone without greed.

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.

17.12

And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.

Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;

17.13

It’s not easy for someone with greed to teach this.’

na so dhammo sudesiyo luddhenā’ti.

18.1

Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they search them for qualities that provoke hate.

Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu.

18.2

‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say

Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

18.3

that they know, even though they don’t know, or that they see, even though they don’t see;

jānāmīti, apassaṁ vā vadeyya—

18.4

or that they might encourage others to do what is for their lasting harm and suffering?’

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?

18.5

Scrutinizing them they find:

Tamenaṁ samannesamāno evaṁ jānāti:

18.6

‘This venerable has no such qualities that provoke hate.

‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

18.7

jānāmīti, apassaṁ vā vadeyya—

18.8

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.

18.9

Rather, that venerable has bodily and verbal behavior like that of someone without hate.

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa.

18.10

And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.

Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;

18.11

It’s not easy for someone with hate to teach this.’

na so dhammo sudesiyo duṭṭhenā’ti.

19.1

Scrutinizing them in this way they see that they are purified of qualities that provoke hate. Next, they scrutinize them for qualities that promote delusion.

Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu.

19.2

‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say

Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

19.3

that they know, even though they don’t know, or that they see, even though they don’t see;

jānāmīti, apassaṁ vā vadeyya—

19.4

or that they might encourage others to do what is for their lasting harm and suffering?’

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?

19.5

Scrutinizing them they find:

Tamenaṁ samannesamāno evaṁ jānāti:

19.6

‘This venerable has no such qualities that promote delusion.

‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—

19.7

jānāmīti, apassaṁ vā vadeyya—

19.8

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.

19.9

Rather, that venerable has bodily and verbal behavior like that of someone without delusion.

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa.

19.10

And the principle that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.

Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;

19.11

It’s not easy for someone with delusion to teach this.’

na so dhammo sudesiyo mūḷhenā’ti.

20.1

Scrutinizing them in this way they see that they are purified of qualities that promote delusion.

Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati;

20.2

Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, lend an ear, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.

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.

20.3

That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way.

Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema;

20.4

But this is not yet the arrival at the truth.”

na tveva tāva saccānuppatti hotī”ti.

21.1

“That’s how the awakening to truth is defined, Master Gotama. I regard the awakening to truth as defined in this way.

“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma.

21.2

But Master Gotama, how do you define the arrival at the truth?”

Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?

21.3

Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

21.4

“By the cultivation, development, and making much of these very same things there is the arrival at the truth.

“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti.

21.5

That’s how the arrival at the truth is defined, Bhāradvāja. I describe the arrival at the truth as defined in this way.”

Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.

22.1

“That’s how the arrival at the truth is defined, Master Gotama. I regard the arrival at the truth as defined in this way.

“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.

22.2

But what quality is helpful for arriving at the truth?”

Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?

22.3

Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

22.4

“Striving is helpful for arriving at the truth.

“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ.

22.5

If you don’t strive, you won’t arrive at the truth.

No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.

22.6

You arrive at the truth because you strive.

Yasmā ca kho padahati tasmā saccamanupāpuṇāti.

22.7

That’s why striving is helpful for arriving at the truth.”

Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.

23.1

“But what quality is helpful for striving?”

“Padhānassa pana, bho gotama, katamo dhammo bahukāro?

23.2

Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

23.3

“Weighing up the teachings is helpful for striving …

“Padhānassa kho, bhāradvāja, tulanā bahukārā.

23.4

No cetaṁ tuleyya, nayidaṁ padaheyya.

23.5

Yasmā ca kho tuleti tasmā padahati.

23.6

Tasmā padhānassa tulanā bahukārā”ti.

24.1

“Tulanāya pana, bho gotama, katamo dhammo bahukāro?

24.2

Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

24.3

Making an effort is helpful for weighing up the teachings …

“Tulanāya kho, bhāradvāja, ussāho bahukāro.

24.4

No cetaṁ ussaheyya, nayidaṁ tuleyya.

24.5

Yasmā ca kho ussahati tasmā tuleti.

24.6

Tasmā tulanāya ussāho bahukāro”ti.

25.1

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro?

25.2

Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

25.3

Enthusiasm is helpful for making an effort …

“Ussāhassa kho, bhāradvāja, chando bahukāro.

25.4

No cetaṁ chando jāyetha, nayidaṁ ussaheyya.

25.5

Yasmā ca kho chando jāyati tasmā ussahati.

25.6

Tasmā ussāhassa chando bahukāro”ti.

26.1

“Chandassa pana, bho gotama, katamo dhammo bahukāro?

26.2

Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

26.3

Acceptance of the teachings after consideration is helpful for enthusiasm …

“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.

26.4

No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha.

26.5

Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati.

26.6

Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

27.1

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro?

27.2

Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

27.3

Reflecting on the meaning of the teachings is helpful for accepting them after consideration …

“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā.

27.4

No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ.

27.5

Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti.

27.6

Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.

28.1

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro?

28.2

Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

28.3

Remembering the teachings is helpful for reflecting on their meaning …

“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā.

28.4

No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya.

28.5

Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati.

28.6

Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.

29.1

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro?

29.2

Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

29.3

Hearing the teachings is helpful for remembering the teachings …

“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ.

29.4

No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya.

29.5

Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti.

29.6

Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti.

30.1

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro?

30.2

Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

30.3

Listening is helpful for hearing the teachings …

“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ.

30.4

No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya.

30.5

Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti.

30.6

Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti.

31.1

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro?

31.2

Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

31.3

Paying homage is helpful for listening …

“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā.

31.4

No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya.

31.5

Yasmā ca kho payirupāsati tasmā sotaṁ odahati.

31.6

Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

32.1

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro?

32.2

Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

32.3

Approaching is helpful for paying homage …

“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ.

32.4

No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya.

32.5

Yasmā ca kho upasaṅkamati tasmā payirupāsati.

32.6

Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti.

33.1

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?

33.2

Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

33.3

Faith is helpful for approaching a teacher.

“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.

33.4

If you don’t give rise to faith, you won’t approach a teacher.

No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya.

33.5

You approach a teacher because you have faith.

Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.

33.6

That’s why faith is helpful for approaching a teacher.”

Tasmā upasaṅkamanassa saddhā bahukārā”ti.

34.1

“I’ve asked Master Gotama about the preservation of truth, and he has answered me.

“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi;

34.2