- 0.1Majjhima Nikāya 95Middle Discourses 95
0.2CaṅkīsuttaWith Caṅkī
1.1PTS 2.164Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Opāsāda.11.3Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.He stayed in the Godswood of sal trees to the north of Opāsāda.2
2.1Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.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 park endowed to a brahmin.3
3.1Assosuṁ kho opāsādakā brāhmaṇagahapatikā:The brahmins and householders of Opāsāda heard:3.2“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Opāsāda together with a large Saṅgha of mendicants. He is staying in the Godswood to the north.3.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:He has this good reputation:3.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’3.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.3.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.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.3.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.It’s good to see such perfected ones.”
4.1PTS 2.165Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ.Then, exiting Opāsāda, they formed into companies and headed north to the Godswood.
5.1Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato.Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap.45.2Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante.He saw the brahmins and householders heading for the Godswood,5.3Disvā khattaṁ āmantesi:and addressed his butler,55.4“kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti?“My butler, why are the brahmins and householders heading north for the Godswood?”
6.1“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane.“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of mendicants. He is staying in the Godswood to the north.6.2Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:He has this good reputation:6.3‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’6.4Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti.They’re going to see that worthy Gotama.”
6.5“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi:“Well then, go to the brahmins and householders and say to them:6.6‘caṅkī, bho, brāhmaṇo evamāha—‘Sirs, the brahmin Caṅkī asks6.7āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.you to wait, as he will also go to see the ascetic Gotama.’”
6.8“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca:“Yes, worthy sir,” replied the butler, and did as he was asked.6.9“caṅkī, bho, brāhmaṇo evamāha:6.10‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
7.1PTS 2.166Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena.Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business.7.2Assosuṁ kho te brāhmaṇā:They heard that7.3“caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.the brahmin Caṅkī was going to see the ascetic Gotama.7.4Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ:They approached Caṅkī and said to him,7.5“saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?“Is it really true that you are going to see the ascetic Gotama?”
7.6“Evaṁ kho me, bho, hoti:“Yes, gentlemen, it is true.”7.7‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
8.1“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami.“Please don’t!8.2Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;It’s not appropriate for you to go to see the ascetic Gotama;68.3samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.it’s appropriate that he comes to see you.
8.4Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.78.5Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;For this reason it’s not appropriate for you to go to see the ascetic Gotama;8.6samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.it’s appropriate that he comes to see you.
8.7Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe…You’re rich, affluent, and wealthy. …
8.8bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …
8.9bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. …8
8.10bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…You are ethical, mature in ethical conduct. …
8.11bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …
8.12bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…You’re the tutor of tutors for many, and teach three hundred young students to recite the hymns. …9
8.13bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala8.14bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…and the brahmin Pokkharasāti. …
8.15bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.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 park endowed to a brahmin.
8.16Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;For all these reasons it’s not appropriate for you to go to see the ascetic Gotama;8.17samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.it’s appropriate that he comes to see you.”
9.1Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:When they had spoken, Caṅkī said to those brahmins:
9.2“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,9.3na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.and it’s not appropriate for him to come to see me.
9.4Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.9.5Yampi, 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;For this reason it’s not appropriate for the ascetic Gotama to come to see me;9.6atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.rather, it’s appropriate for me to go to see him.
9.7Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …
9.8Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
9.9Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…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. …
9.10PTS 2.167Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …
9.11Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe…He is ethical, possessing ethical conduct that is noble and skillful. …
9.12Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …
9.13Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…He’s a tutor of tutors. …
9.14Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…He has ended sensual desire, and is rid of caprice. …
9.15Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
9.16Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe…He went forth from an eminent family of unbroken aristocratic lineage. …
9.17Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…He went forth from a rich, affluent, and wealthy family. …
9.18Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe…People come from distant lands and distant countries to question him. …10
9.19Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…Many thousands of deities have gone for refuge for life to him. …
9.20Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:He has this good reputation:9.21‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …
9.22Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…He has the thirty-two marks of a great man. …
9.23Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe…King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …11
9.24Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe…King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …12
9.25Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe…The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …13
9.26PTS 2.168Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane.The ascetic Gotama has arrived to stay in the Godswood to the north of Opāsāda.9.27Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti.Any ascetic or brahmin who comes to stay in our village district is our guest,9.28Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.and should be honored and respected as such.9.29Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo.9.30Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.9.31Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;For this reason, too, it’s not appropriate for the worthy Gotama to come to see me;9.32atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.rather, it’s appropriate for me to go to see him.
9.33Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo;This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this,9.34aparimāṇavaṇṇo hi so bhavaṁ gotamo.for the praise of the worthy Gotama is limitless.9.35Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;The possession of even a single one of these factors makes it inappropriate for Worthy Gotama to come to see me;9.36atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti.rather, it’s appropriate for me to go to see him.9.37Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.Well then, gentlemen, let’s all go to see the ascetic Gotama.”
10.1PTS 2.169Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him.10.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.When the greetings and polite conversation were over, he sat down to one side.
11.1Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti.Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins.11.2Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti.And the student Kāpaṭika was sitting in that assembly. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.1411.3So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.While the senior brahmins were conversing together with the Buddha, he interrupted.
11.4Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti:Then the Buddha rebuked Kāpaṭika,11.5“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu.“Venerable Bhāradvāja, don’t interrupt the senior brahmins.1511.6Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.Wait until they’ve finished speaking.”
11.7Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca:When he had spoken, Caṅkī said to the Buddha,11.8“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi.“Worthy Gotama, don’t rebuke the student Kāpaṭika.11.9kulaputto 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’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.”
12.1Atha kho bhagavato etadahosi:Then it occurred to the Buddha,1612.2“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas.12.3Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.That’s why the brahmins put him at the front.”
12.4Atha kho kāpaṭikassa māṇavassa etadahosi:Then Kāpaṭika thought,12.5“yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti.“When the ascetic Gotama looks at me, I’ll ask him a question.”12.6Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him.
12.7PTS 2.170Atha kho kāpaṭikassa māṇavassa etadahosi:Then Kāpaṭika thought,12.8“samannāharati kho maṁ samaṇo gotamo.“The ascetic Gotama is engaging with me.12.9Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti.Why don’t I ask him a question?”12.10Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca:Then he said,12.11“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti:“Worthy 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 categorical conclusion:1712.12‘idameva saccaṁ, moghamaññan’ti.‘This is the only truth, anything else is futile.’12.13Idha bhavaṁ gotamo kimāhā”ti?What do you say about this?”
13.1“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“Well, Bhāradvāja, is there even a single one of the brahmins who says this:1813.2‘ahametaṁ jānāmi, ahametaṁ passāmi.‘I know this, I see this:13.3Idameva saccaṁ, moghamaññan’”ti?this is the only truth, anything else is futile’?”
13.4“No hidaṁ, bho gotama”.“No, worthy Gotama.”
13.5“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:“Well, is there even a single tutor of the brahmins, or a tutors’ tutor, or anyone back to the seventh generation of tutors, who says this:1913.6‘ahametaṁ jānāmi, ahametaṁ passāmi.‘I know this, I see this:13.7Idameva saccaṁ, moghamaññan’”ti?this is the only truth, anything else is futile’?”
13.8“No hidaṁ, bho gotama”.“No, worthy Gotama.”
13.9“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,“Well, what of the ancient seers 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.2013.10tepi evamāhaṁsu:Did even they say:13.11‘mayametaṁ jānāma, mayametaṁ passāma.‘We know this, we see this:13.12Idameva saccaṁ, moghamaññan’”ti?this is the only truth, anything else is futile’?”
13.13“No hidaṁ, bho gotama”.“No, worthy Gotama.”
13.14“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:“So, Bhāradvāja, it seems that there is not a single one of the brahmins,13.15‘ahametaṁ jānāmi, ahametaṁ passāmi.13.16Idameva saccaṁ, moghamaññan’ti;13.17natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:not even anyone back to the seventh generation of tutors,13.18‘ahametaṁ jānāmi, ahametaṁ passāmi.13.19Idameva saccaṁ, moghamaññan’ti;13.20yepi 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:nor even the ancient seers of the brahmins who say:13.21‘mayametaṁ jānāma, mayametaṁ passāma.‘We know this, we see this:13.22Idameva saccaṁ, moghamaññan’ti.this is the only truth, anything else is futile.’
13.23PTS 2.171Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;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.2113.24evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati.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.13.25Taṁ kiṁ maññasi, bhāradvāja,What do you think, Bhāradvāja?13.26nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?This being so, doesn’t the brahmins’ faith turn out to be baseless?”
14.1“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.“The brahmins don’t just honor this because of faith, but also because of oral transmission.”22
14.2“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi.“First you relied on faith, now you speak of oral transmission.14.3Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā.These five things can be seen to turn out in two different ways in this very life.14.4Katame pañca?What five?14.5Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.2314.6ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā.14.7Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;Even though you have full faith in something, it may be vacuous, hollow, and false.14.8no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.And even if you don’t have full faith in something, it may be true and real, not otherwise.14.9Api ca, bhāradvāja, surucitaṁyeva hoti …pe…Even though you fully endorse something …2414.10svānussutaṁyeva hoti …pe…something may be well transmitted …14.11suparivitakkitaṁyeva hoti …pe…something may be well thought out …14.12sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;something may be well deliberated, it may be vacuous, hollow, and false.14.13no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.And even if something is not well deliberated, it may be true and real, not otherwise.14.14Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ:For a sensible person who is preserving truth this is not sufficient to come to the categorical conclusion:2514.15‘idameva saccaṁ, moghamaññan’”ti.‘This is the only truth, anything else is futile.’”
15.1“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?“But worthy Gotama, how do you define the preservation of truth?”15.2Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
15.3“Saddhā cepi, bhāradvāja, purisassa hoti;“If a person has faith,15.4‘evaṁ me saddhā’ti—they preserve truth by saying, ‘Such is my faith.’15.5iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:But they don’t yet come to the categorical conclusion:15.6‘idameva saccaṁ, moghamaññan’ti (…).‘This is the only truth, anything else is futile.’15.7Ruci cepi, bhāradvāja, purisassa hoti …pe…If a person endorses something …15.8anussavo cepi, bhāradvāja, purisassa hoti …pe…or has received an oral transmission …15.9ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe…or has a reasoned train of thought about something …15.10diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;or has accepted a view after deliberation,15.11‘evaṁ me diṭṭhinijjhānakkhantī’ti—they preserve truth by saying, ‘Such is the view I have accepted after deliberation.’15.12iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:But they don’t yet come to the categorical conclusion:15.13‘idameva saccaṁ, moghamaññan’ti.‘This is the only truth, anything else is futile.’15.14Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema;That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.2615.15na tveva tāva saccānubodho hotī”ti.But this is not yet the awakening to the truth.”
16.1PTS 2.172“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma.“That’s how the preservation of truth is defined, worthy Gotama. We regard the preservation of truth as defined in this way.16.2Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?But worthy Gotama, how do you define awakening to the truth?”16.3Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
17.1“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.“Bhāradvāja, take the case of a mendicant living supported by a town or village.17.2Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—A householder or their child approaches and scrutinizes them for three qualities:17.3lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu.qualities that arouse greed, things that provoke hate, and things that promote delusion.2717.4Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say17.5jānāmīti, apassaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see;17.6passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that they might encourage others to do what is for their lasting harm and suffering?’17.7Tamenaṁ samannesamāno evaṁ jānāti:Scrutinizing them they find:17.8‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘This venerable has no such qualities that arouse greed.17.9jānāmīti, apassaṁ vā vadeyya—17.10passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.17.11Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.Rather, that venerable has bodily and verbal behavior like that of someone without greed.17.12Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;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.17.13na so dhammo sudesiyo luddhenā’ti.It’s not easy for someone with greed to teach this.’
18.1Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu.Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they scrutinize them for qualities that provoke hate.18.2Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say18.3jānāmīti, apassaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see;18.4passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that they might encourage others to do what is for their lasting harm and suffering?’18.5Tamenaṁ samannesamāno evaṁ jānāti:Scrutinizing them they find:18.6‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘This venerable has no such qualities that provoke hate.18.7jānāmīti, apassaṁ vā vadeyya—18.8passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.18.9Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa.Rather, that venerable has bodily and verbal behavior like that of someone without hate.18.10Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;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.18.11na so dhammo sudesiyo duṭṭhenā’ti.It’s not easy for someone with hate to teach this.’
19.1PTS 2.173Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu.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.19.2Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say19.3jānāmīti, apassaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see;19.4passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?or that they might encourage others to do what is for their lasting harm and suffering?’19.5Tamenaṁ samannesamāno evaṁ jānāti:Scrutinizing them they find:19.6‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘This venerable has no such qualities that promote delusion.19.7jānāmīti, apassaṁ vā vadeyya—19.8passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.19.9Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa.Rather, that venerable has bodily and verbal behavior like that of someone without delusion.19.10Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;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.19.11na so dhammo sudesiyo mūḷhenā’ti.It’s not easy for someone with delusion to teach this.’
20.1Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati;Scrutinizing them in this way they see that they are purified of qualities that promote delusion.20.2atha 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.Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an attempt, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom.2820.3Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema;That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way.20.4na tveva tāva saccānuppatti hotī”ti.But this is not yet the attainment of truth.”
21.1PTS 2.174“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma.“That’s how the awakening to truth is defined, worthy Gotama. I regard the awakening to truth as defined in this way.21.2Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?But worthy Gotama, how do you define the attainment of truth?”21.3Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
21.4“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti.“By the cultivation, development, and making much of these very same things there is the attainment of truth.2921.5Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.That’s how the attainment of truth is defined, Bhāradvāja. I describe the attainment of truth as defined in this way.”
22.1“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.“That’s how the attainment of truth is defined, worthy Gotama. I regard the attainment of truth as defined in this way.22.2Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?But what quality is helpful for arriving at the truth?”22.3Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
22.4“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ.“Striving is helpful for arriving at the truth.22.5No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.If you don’t strive, you won’t arrive at the truth.22.6Yasmā ca kho padahati tasmā saccamanupāpuṇāti.You arrive at the truth because you strive.22.7Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.That’s why striving is helpful for arriving at the truth.”
23.1“Padhānassa pana, bho gotama, katamo dhammo bahukāro?“But what quality is helpful for striving?”23.2Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
23.3“Padhānassa kho, bhāradvāja, tulanā bahukārā.“Weighing up the teachings is helpful for striving …3023.4No cetaṁ tuleyya, nayidaṁ padaheyya.23.5Yasmā ca kho tuleti tasmā padahati.23.6Tasmā padhānassa tulanā bahukārā”ti.
24.1“Tulanāya pana, bho gotama, katamo dhammo bahukāro?24.2Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.24.3“Tulanāya kho, bhāradvāja, ussāho bahukāro.Making an attempt is helpful for weighing up the teachings …3124.4No cetaṁ ussaheyya, nayidaṁ tuleyya.24.5Yasmā ca kho ussahati tasmā tuleti.24.6Tasmā tulanāya ussāho bahukāro”ti.
25.1“Ussāhassa pana, bho gotama, katamo dhammo bahukāro?25.2Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.25.3“Ussāhassa kho, bhāradvāja, chando bahukāro.Enthusiasm is helpful for making an attempt …25.4No cetaṁ chando jāyetha, nayidaṁ ussaheyya.25.5Yasmā ca kho chando jāyati tasmā ussahati.25.6Tasmā ussāhassa chando bahukāro”ti.
26.1PTS 2.175“Chandassa pana, bho gotama, katamo dhammo bahukāro?26.2Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.26.3“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.Acceptance of the teachings after deliberation is helpful for enthusiasm …26.4No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha.26.5Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati.26.6Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
27.1“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro?27.2Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.27.3“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā.Examining the meaning of the teachings is helpful for accepting them after deliberation …27.4No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ.27.5Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti.27.6Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
28.1“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro?28.2Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.28.3“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā.Remembering the teachings is helpful for examining their meaning …28.4No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya.28.5Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati.28.6Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.
29.1“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro?29.2Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.29.3“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ.Hearing the teachings is helpful for remembering the teachings …29.4No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya.29.5Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti.29.6Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti.
30.1PTS 2.176“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro?30.2Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.30.3“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ.Active listening is helpful for hearing the teachings …30.4No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya.30.5Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti.30.6Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti.
31.1“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro?31.2Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.31.3“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā.Paying homage is helpful for active listening …31.4No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya.31.5Yasmā ca kho payirupāsati tasmā sotaṁ odahati.31.6Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.
32.1“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro?32.2Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.32.3“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ.Approaching is helpful for paying homage …32.4No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya.32.5Yasmā ca kho upasaṅkamati tasmā payirupāsati.32.6Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti.
33.1“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?33.2Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.33.3“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.Faith is helpful for approaching a teacher.33.4No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya.If you don’t give rise to faith, you won’t approach a teacher.33.5Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.You approach a teacher because you have faith.33.6Tasmā upasaṅkamanassa saddhā bahukārā”ti.That’s why faith is helpful for approaching a teacher.”
34.1PTS 2.177“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi;“I’ve asked the worthy Gotama about the preservation of truth, and he has answered me.34.2tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.I endorse and accept this, and am satisfied with it.34.3Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi;I’ve asked the worthy Gotama about awakening to the truth, and he has answered me.34.4tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.I endorse and accept this, and am satisfied with it.34.5Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi;I’ve asked the worthy Gotama about the attainment of truth, and he has answered me.34.6tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.I endorse and accept this, and am satisfied with it.34.7Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi;I’ve asked the worthy Gotama about the things that are helpful for the attainment of truth, and he has answered me.34.8tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.I endorse and accept this, and am satisfied with it.34.9Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi;Whatever point I have asked the worthy Gotama about he has answered me.34.10tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.I endorse and accept this, and am satisfied with it.
34.11Mayañhi, bho gotama, pubbe evaṁ jānāma:Worthy Gotama, I used to think this:34.12‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti?‘Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman next to those who understand the teaching?’34.13Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ.The Buddha has inspired me to have fondness, confidence, and respect for ascetics!
35.1Abhikkantaṁ, bho gotama …pe…Excellent, worthy Gotama! …35.2upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”32
35.3Caṅkīsuttaṁ niṭṭhitaṁ pañcamaṁ.