Theravadan

Other Translations: Deutsch , Italiano , Lietuvių kalba , ру́сский язы́к

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 95 Middle Discourses 95

Caṅkīsutta With Caṅkī

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and he arrived at a brahmin village of the Kosalans called Opasāda.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.

Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane. There the Blessed One stayed at Opasāda, north of Opasāda, in the Devavana, the Sāla-tree Grove.He stayed in the Godswood of sal trees to the north of Opāsāda.

Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Now on that occasion the brahmin Caṅkī was living at Opasāda, a populous place with grass, wood, and water, with crops, a royal domain granted by King Pasenadi of Kosala as a royal gift, a brahmā-gift.[^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 park endowed to a brahmin.

Assosuṁ kho opāsādakā brāhmaṇagahapatikā: The brahmin householders of Opasāda heard:The brahmins and householders of Opāsāda heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. “The ascetic Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, wandering in the Kosalan country with a large Sangha of bhikkhus, has arrived at Opasāda, and is staying at Opasāda, north of Opasāda, in the Devavana, the Sāla-tree Grove.“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.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Now a good report of that Master Gotama has been spread about thus:He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is such since he is an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’‘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.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He declares this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its rulers and its people, which he has himself realized by direct knowledge.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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a life divine that is utterly perfect and pure.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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Now it is good to see such Arahants.”It’s good to see such perfected ones.”

Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ. Then the brahmin householders of Opasāda came out from Opasāda in bands, gathering in groups, and went northwards to the Devavana, the Sāla-tree Grove.Then, exiting Opāsāda, they formed into companies and headed north to the Godswood.

Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato. Now on that occasion the brahmin Caṅkī had gone to rest at midday on the upper terrace.Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap.

Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. The brahmin Caṅkī saw the brahmin householders of Opasāda coming out from Opasāda in bands, gathering in groups, going northwards to the Devavana, the Sāla-tree Grove.He saw the brahmins and householders heading for the Godswood,

Disvā khattaṁ āmantesi: Seeing this, he addressed his steward:and addressed his butler,

“kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti? “Why, good steward, are the brahmin householders of Opasāda coming out from Opasāda in bands, gathering in groups, and going northwards to the Devavana, the Sāla-tree Grove?”“My butler, why are the brahmins and householders heading north for the Godswood?”

“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. “There is, good Caṅkī, the ascetic Gotama, a son of the Sakyans who went forth from a Sakyan clan, wandering in the Kosalan country with a large Sangha of bhikkhus, who has arrived at Opasāda, and is staying at Opasāda, north of Opasāda, in the Devavana, the Sāla-tree Grove.“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of mendicants. He is staying in the Godswood to the north.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Now a good report of that Master Gotama has been spread about thus:He has this good reputation:

Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti. They are going to see that Master Gotama.”They’re going to see that worthy Gotama.”

“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: “Then, good steward, go to the brahmin householders of Opasāda, and having gone, say to them:“Well then, go to the brahmins and householders and say to them:

‘caṅkī, bho, brāhmaṇo evamāha—‘The brahmin Caṅkī, sirs, says this:‘Sirs, the brahmin Caṅkī asks

āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. “Let the sirs wait, please; the brahmin Caṅkī too is going to see the ascetic Gotama.”’”you to wait, as he will also go to see the ascetic Gotama.’”

“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: “Yes, sir,” that steward replied to the brahmin Caṅkī, and he went to the brahmin householders of Opasāda and said to them:“Yes, worthy sir,” replied the butler, and did as he was asked.

“caṅkī, bho, brāhmaṇo evamāha: “The brahmin Caṅkī, sirs, says this:

‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. ‘Let the sirs wait, please; the brahmin Caṅkī too is going to see the ascetic Gotama.’”

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Now on that occasion about five hundred brahmins from various provinces were staying at Opasāda for some business or other.Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business.

Assosuṁ kho te brāhmaṇā: Those brahmins heard:They heard that

“caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. “The brahmin Caṅkī, it seems, is going to see the ascetic Gotama.”the brahmin Caṅkī was going to see the ascetic Gotama.

Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: Then those brahmins went to the brahmin Caṅkī and said to him:They approached Caṅkī and said to him,

“saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? “Is it true, as they say, that Master Caṅkī is going to see the ascetic Gotama?”“Is it really true that you are going to see the ascetic Gotama?”

“Evaṁ kho me, bho, hoti: “So it occurs to me, sirs:“Yes, gentlemen, it is true.”

‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. ‘I shall go to see the ascetic Gotama.’”

“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. “Let Master Caṅkī not go to see the ascetic Gotama.“Please don’t!

Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; It is not proper for Master Caṅkī to go to see the ascetic Gotama;[^2]It’s not appropriate for you to go to see the ascetic Gotama;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. rather it is proper for the ascetic Gotama to come to see Master Caṅkī.it’s appropriate that he comes to see you.

Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For Master Caṅkī is well born on both sides, on the mother’s side and the father’s side, of pure descent seven generations back, unassailable and irreproachable in respect of birth.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.

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; Since Master Caṅkī is well born on both sides, on the mother’s side and the father’s side, of pure descent seven generations back, unassailable and irreproachable in respect of birth—on this ground it is not proper for Master Caṅkī to go to see the ascetic Gotama;For this reason it’s not appropriate for you to go to see the ascetic Gotama;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. rather it is proper for the ascetic Gotama to come to see Master Caṅkī.it’s appropriate that he comes to see you.

Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… For Master Caṅkī is rich, with great wealth and great possessions …You’re rich, affluent, and wealthy. …

bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… for Master Caṅkī is an expert in the Three Vedas, together with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, and fully versed in natural philosophy and in the marks of a great man …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. …

bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… for Master Caṅkī is handsome, good-looking, pleasing, possessed of supreme beauty of complexion, of divine complexion and divine appearance, no ordinary sight to see …You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. …

bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… for Master Caṅkī is virtuous, mature in virtue, possessed of mature virtue …[^3]You are ethical, mature in ethical conduct. …

bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… for Master Caṅkī has good speech and a good delivery, possessed of urbane speech, distinct, faultless, and conveying the meaning …You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… for Master Caṅkī is a teacher of the teachers of many, and instructs three hundred students in the hymns …You’re the tutor of tutors for many, and teach three hundred young students to recite the hymns. …

bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… for Master Caṅkī is honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala …You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala

bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… for Master Caṅkī is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti …and the brahmin Pokkharasāti. …

bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. for Master Caṅkī lives at Opasāda, a populous place with grass, wood, and water, with crops, a royal domain granted by King Pasenadi of Kosala as a royal gift, a brahmā-gift.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.

Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; Since Master Caṅkī lives at Opasāda, a populous place with grass, wood, and water, with crops, a royal domain granted by King Pasenadi of Kosala as a royal gift, a brahmā-gift—on this ground it is not proper for Master Caṅkī to go to see the ascetic Gotama;For all these reasons it’s not appropriate for you to go to see the ascetic Gotama;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti. rather it is proper for the ascetic Gotama to come to see Master Caṅkī.”it’s appropriate that he comes to see you.”

Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca: When this was said, the brahmin Caṅkī said to those brahmins:When they had spoken, Caṅkī said to those brahmins:

“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; “Well then, sirs, hear from me too why it is proper for us to go to see that Master Gotama;“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,

na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. it is not proper for that Master Gotama to come to see us.and it’s not appropriate for him to come to see me.

Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For, sirs, the ascetic Gotama is well born on both sides, on the mother’s side and the father’s side, of pure descent seven generations back, unassailable and irreproachable in respect of birth.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.

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; Since, sirs, the ascetic Gotama is well born on both sides, on the mother’s side and the father’s side, of pure descent seven generations back, unassailable and irreproachable in respect of birth—on this ground it is not proper for that Master Gotama to come to see us;For this reason it’s not appropriate for the ascetic Gotama to come to see me;

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. rather it is we who should go to see that Master Gotama.rather, it’s appropriate for me to go to see him.

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… The ascetic Gotama, sirs, went forth abandoning abundant gold and silver, stored both underground and in the air …When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …

Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe… the ascetic Gotama, sirs, while still young, a black-haired youth, endowed with the blessing of youth, in the prime of life, went forth from the home life into homelessness …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. …

Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe… the ascetic Gotama, sirs, though his mother and father wished otherwise and wept with tearful faces, shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness …Though his mother and father wished otherwise, 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 abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… the ascetic Gotama, sirs, is handsome, good-looking, pleasing, possessed of supreme beauty of complexion, of divine complexion and divine appearance, no ordinary sight to see …He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …

Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… the ascetic Gotama, sirs, is virtuous, with noble virtue, with wholesome virtue, possessed of wholesome virtue …He is ethical, possessing ethical conduct that is noble and skillful. …

Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… the ascetic Gotama, sirs, has good speech and a good delivery, possessed of urbane speech, distinct, faultless, and conveying the meaning …He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… the ascetic Gotama, sirs, is a teacher of the teachers of many …He’s a tutor of tutors. …

Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… the ascetic Gotama, sirs, has exhausted lust for sensual pleasures and is rid of vacillation …[^4]He has ended sensual desire, and is rid of caprice. …

Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… the ascetic Gotama, sirs, holds the doctrine of action, the doctrine of doing, and does not put forth what is bad for the brahmin race …[^5]He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …

Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… the ascetic Gotama, sirs, went forth from a high family, an unbroken noble family …He went forth from an eminent family of unbroken aristocratic lineage. …

Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… the ascetic Gotama, sirs, went forth from a rich family, of great wealth and great possessions …He went forth from a rich, affluent, and wealthy family. …

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe… people, sirs, come from foreign realms and foreign countries to question the ascetic Gotama …People come from distant lands and distant countries to question him. …

Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… many thousands of deities, sirs, have gone for refuge for life to the ascetic Gotama …[^6]Many thousands of deities have gone for refuge for life to him. …

Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: and, sirs, a good report of the ascetic Gotama has been spread about thus:He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… ‘That Blessed One is such since he is an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed’ …‘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.’ …

Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… the ascetic Gotama, sirs, is endowed with the thirty-two marks of a great man …He has the thirty-two marks of a great man. …

Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe… King Seniya Bimbisāra of Magadha, sirs, together with his sons and wives, has gone for refuge for life to the ascetic Gotama …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 pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe… King Pasenadi of Kosala, sirs, together with his sons and wives, has gone for refuge for life to the ascetic Gotama …King Pasenadi of Kosala 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… the brahmin Pokkharasāti, sirs, together with his sons and wives, has gone for refuge for life to the ascetic Gotama …The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. the ascetic Gotama, sirs, has arrived at Opasāda, and is staying at Opasāda, north of Opasāda, in the Devavana, the Sāla-tree Grove.The ascetic Gotama has arrived to stay in the Godswood to the north of Opāsāda.

Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. Now whatever ascetics or brahmins come into our village territory are our guests,Any ascetic or brahmin who comes to stay in our village district is our guest,

Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. and guests should be honoured, respected, revered, and venerated by us.and should be honored and respected as such.

Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo. Since the ascetic Gotama has arrived at Opasāda, and is staying at Opasāda, north of Opasāda, in the Devavana, the Sāla-tree Grove, the ascetic Gotama is our guest,

Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. and a guest should be honoured, respected, revered, and venerated by us.

Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; On this ground it is not proper for that Master Gotama to come to see us;For this reason, too, it’s not appropriate for the worthy Gotama to come to see me;

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. rather it is we who should go to see that Master Gotama.rather, it’s appropriate for me to go to see him.

Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; This much, sirs, is as far as I can go in praise of that Master Gotama, but that Master Gotama is not to be measured by so much praise;This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this,

aparimāṇavaṇṇo hi so bhavaṁ gotamo. that Master Gotama’s praise is immeasurable.for the praise of the worthy Gotama is limitless.

Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; Even if he possessed only one of these factors, it would not be proper for that Master Gotama to come to see us;The possession of even a single one of these factors makes it inappropriate for Worthy Gotama to come to see me;

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. rather it is we who should go to see that Master Gotama.rather, it’s appropriate for me to go to see him.

Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. So then, sirs, let us all go to see the ascetic Gotama.”Well then, gentlemen, let’s all go to see the ascetic Gotama.”

Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Caṅkī, together with a large group of brahmins, went to the Blessed One and exchanged greetings with him.Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. When the courteous and amiable talk was finished, he sat down at one side.When the greetings and polite conversation were over, he sat down 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 seated exchanging some pleasant conversation with very senior brahmins.Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins.

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. Now on that occasion there was a young student named Kāpaṭika, with a shaved head, sixteen years of age, an expert in the Three Vedas, together with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, and fully versed in natural philosophy and in the marks of a great man; and he was sitting in that assembly.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.

So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti. While the very senior brahmins were conversing with the Blessed One, he interrupted their talk from time to time.While the senior brahmins were conversing together with the Buddha, he interrupted.

Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: Then the Blessed One rebuked the student Kāpaṭika:Then the Buddha rebuked Kāpaṭika,

“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. “Let the venerable Bhāradvāja not interrupt the very senior brahmins’ talk from time to time while they are conversing.[^7]“Venerable Bhāradvāja, don’t interrupt the senior brahmins.

Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti. Let the venerable Bhāradvāja wait for the talk to finish.”Wait until they’ve finished speaking.”

Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: When this was said, the brahmin Caṅkī said to the Blessed One:When he had spoken, Caṅkī said to the Buddha,

“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. “Let Master Gotama not rebuke the student Kāpaṭika.“Worthy Gotama, don’t rebuke the student Kāpaṭika.

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. The student Kāpaṭika is of good family, he is learned, he has good delivery, he is wise, and he is capable of taking part in this discussion with Master Gotama.”He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.”

Atha kho bhagavato etadahosi: Then the Blessed One thought:Then it occurred to the Buddha,

“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. “Surely the student Kāpaṭika will have completed the threefold-knowledge tradition,“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas.

Tathā hi naṁ brāhmaṇā sampurekkharontī”ti. since the brahmins so honour him.”That’s why the brahmins put him at the front.”

Atha kho kāpaṭikassa māṇavassa etadahosi: Then it occurred to the student Kāpaṭika:Then Kāpaṭika thought,

“yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti. “When the ascetic Gotama turns his eyes to me, I shall ask the ascetic Gotama a question.”“When the ascetic Gotama looks at me, I’ll ask him a question.”

Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi. Then the Blessed One, knowing the thought in the student Kāpaṭika’s mind with his own mind, turned his eyes towards the student Kāpaṭika.Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him.

Atha kho kāpaṭikassa māṇavassa etadahosi: Then it occurred to the student Kāpaṭika:Then Kāpaṭika thought,

“samannāharati kho maṁ samaṇo gotamo. “The ascetic Gotama is paying attention to me.“The ascetic Gotama is engaging with me.

Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti. Suppose I were to ask the ascetic Gotama a question?”Why don’t I ask him a question?”

Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: Then the student Kāpaṭika said to the Blessed One:Then he said,

“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: “Master Gotama, as to the brahmins’ ancient hymnal, handed down by oral tradition, generation after generation, coming down in the scriptures[^8]—in that matter the brahmins come to the definite conclusion:“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:

‘idameva saccaṁ, moghamaññan’ti. ‘Only this is true, everything else is wrong.’[^9]‘This is the only truth, anything else is futile.’

Idha bhavaṁ gotamo kimāhā”ti? What does Master Gotama say about this?”What do you say about this?”

“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: “How is it then, Bhāradvāja, is there even a single brahmin among the brahmins who says thus:“Well, Bhāradvāja, is there even a single one of the brahmins who says this:

‘ahametaṁ jānāmi, ahametaṁ passāmi. ‘I know this, I see this;‘I know this, I see this:

Idameva saccaṁ, moghamaññan’”ti? only this is true, everything else is wrong’?”this is the only truth, anything else is futile’?”

“No hidaṁ, bho gotama”. “No, Master Gotama.”[^10]“No, worthy Gotama.”

“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: “How is it then, Bhāradvāja, is there even a single teacher among the brahmins, or a teacher’s teacher, or even back to the seventh generation of teachers, who says thus:“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:

‘ahametaṁ jānāmi, ahametaṁ passāmi. ‘I know this, I see this;‘I know this, I see this:

Idameva saccaṁ, moghamaññan’”ti? only this is true, everything else is wrong’?”this is the only truth, anything else is futile’?”

“No hidaṁ, bho gotama”. “No, Master Gotama.”“No, worthy 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, “How is it then, Bhāradvāja, did those ancient seers of the brahmins, the makers of the hymns, the composers of the hymns,[^11] whose ancient hymns, once chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what has been repeated, reciting what has been recited—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa, and 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.

tepi evamāhaṁsu: did even they say thus:Did even they say:

‘mayametaṁ jānāma, mayametaṁ passāma. ‘We know this, we see this;‘We know this, we see this:

Idameva saccaṁ, moghamaññan’”ti? only this is true, everything else is wrong’?”this is the only truth, anything else is futile’?”

“No hidaṁ, bho gotama”. “No, Master Gotama.”“No, worthy Gotama.”

“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: “So then, Bhāradvāja, it seems there is not even a single brahmin among the brahmins who says thus:“So, Bhāradvāja, it seems that there is not a single one of the brahmins,

‘ahametaṁ jānāmi, ahametaṁ passāmi. ‘I know this, I see this;

Idameva saccaṁ, moghamaññan’ti; only this is true, everything else is wrong’;

natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: there is not even a single teacher among the brahmins, or a teacher’s teacher, or even back to the seventh generation of teachers, who says thus:not even anyone back to the seventh generation of tutors,

‘ahametaṁ jānāmi, ahametaṁ passāmi. ‘I know this, I see this;

Idameva saccaṁ, moghamaññan’ti; only this is true, everything else is wrong’;

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 even those ancient seers of the brahmins, the makers of the hymns, the composers of the hymns, whose ancient hymns, once chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what has been repeated, reciting what has been recited—that is to say, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say thus:nor even the ancient seers of the brahmins who say:

‘mayametaṁ jānāma, mayametaṁ passāma. ‘We know this, we see this;‘We know this, we see this:

Idameva saccaṁ, moghamaññan’ti. only this is true, everything else is wrong.’this is the only truth, anything else is futile.’

Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; Suppose, Bhāradvāja, there were a file of blind men holding on to one another—the first one does not see, the middle one does not see, and the last one does not see;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.

evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. so too, Bhāradvāja, it seems to me that the brahmins’ statement turns out to be just like a file of blind men—the first one does not see, the middle one does not see, and the last one does not see.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.

Taṁ kiṁ maññasi, bhāradvāja, What do you think, Bhāradvāja,What do you think, Bhāradvāja?

nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti? that being so, does it not turn out that the brahmins’ faith is baseless?”This being so, doesn’t the brahmins’ faith turn out to be baseless?”

“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “It is not only out of faith, Master Gotama, that the brahmins honour this; the brahmins also honour it as oral tradition.”“The brahmins don’t just honor this because of faith, but also because of oral transmission.”

“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. “First, Bhāradvāja, you took your stand on faith; now you speak of oral tradition.“First you relied on faith, now you speak of oral transmission.

Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. There are, Bhāradvāja, these five things which have a twofold result in this very life.These five things can be seen to turn out in two different ways in this very life.

Katame pañca? What five?What five?

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—Faith, liking, oral tradition, reasoned reflection, and acceptance of a view after pondering it[^12]—Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.

ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. these, Bhāradvāja, are the five things which have a twofold result in this very life.

Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; Now something may be firmly believed, and yet it may be hollow, empty, and false;Even though you have full faith in something, it may be vacuous, hollow, and false.

no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. and something may not be firmly believed, and yet it may be factual, true, and not otherwise.And even if you don’t have full faith in something, it may be true and real, not otherwise.

Api ca, bhāradvāja, surucitaṁyeva hoti …pe… Again, something may be well liked …Even though you fully endorse something …

svānussutaṁyeva hoti …pe… something may be well transmitted by oral tradition …something may be well transmitted …

suparivitakkitaṁyeva hoti …pe… something may be well reasoned …something may be well thought out …

sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; something may be well pondered, and yet it may be hollow, empty, and false;something may be well deliberated, it may be vacuous, hollow, and false.

no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. and something may not be well pondered, and yet it may be factual, true, and not otherwise.And even if something is not well deliberated, it may be true and real, not otherwise.

Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: In such a case, Bhāradvāja, it is not fitting for a wise man who safeguards truth to come to the definite conclusion:For a sensible person who is preserving truth this is not sufficient to come to the categorical conclusion:

‘idameva saccaṁ, moghamaññan’”ti. ‘Only this is true, everything else is wrong.’”‘This is the only truth, anything else is futile.’”

“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? “But, Master Gotama, in what way is there the safeguarding of truth? In what way does one safeguard truth?“But worthy Gotama, how do you define the preservation of truth?”

Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the safeguarding of truth.”

“Saddhā cepi, bhāradvāja, purisassa hoti; “If a man has faith, Bhāradvāja, and he says:“If a person has faith,

‘evaṁ me saddhā’ti—‘Such is my faith’—they preserve truth by saying, ‘Such is my faith.’

iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: in speaking thus he safeguards truth, but he does not yet come to the definite conclusion:But they don’t yet come to the categorical conclusion:

‘idameva saccaṁ, moghamaññan’ti (…). ‘Only this is true, everything else is wrong.’‘This is the only truth, anything else is futile.’

Ruci cepi, bhāradvāja, purisassa hoti …pe… If, Bhāradvāja, a man has a liking …If a person endorses something …

anussavo cepi, bhāradvāja, purisassa hoti …pe… if, Bhāradvāja, a man has an oral tradition …or has received an oral transmission …

ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… if, Bhāradvāja, a man has reasoned reflection …or has a reasoned train of thought about something …

diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; if, Bhāradvāja, a man has acceptance of a view after pondering it,or has accepted a view after deliberation,

‘evaṁ me diṭṭhinijjhānakkhantī’ti—and he says: ‘Such is my acceptance of a view after pondering it’—they preserve truth by saying, ‘Such is the view I have accepted after deliberation.’

‘idameva saccaṁ, moghamaññan’ti. ‘Only this is true, everything else is wrong.’‘This is the only truth, anything else is futile.’

Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; In this way, Bhāradvāja, there is the safeguarding of truth; in this way one safeguards truth; and in this way we describe the safeguarding of truth;That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.

na tveva tāva saccānubodho hotī”ti. but there is not yet the discovery of truth.”But this is not yet the awakening to the truth.”

“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. “In this way, Master Gotama, there is the safeguarding of truth; in this way one safeguards truth; and we see the safeguarding of truth in this way.“That’s how the preservation of truth is defined, worthy Gotama. We regard the preservation of truth as defined in this way.

Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? But, Master Gotama, in what way is there the discovery of truth? In what way does one discover truth?But worthy Gotama, how do you define awakening to the truth?”

Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the discovery of truth.”

“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. “Here, Bhāradvāja, a bhikkhu lives in dependence on some village or town.“Bhāradvāja, take the case of a mendicant living supported by a town or village.

Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—A householder or a householder’s child approaches him and observes him with regard to three kinds of things—A householder or their child approaches and scrutinizes them for three qualities:

lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. things provoking greed, things provoking hate, and things provoking delusion:qualities that arouse greed, things that provoke hate, and things that promote delusion.

Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such things provoking greed, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—that they know, even though they don’t know, or that they see, even though they don’t see;

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? “I see”, or might urge another to act in a way that would be for that person’s harm and suffering for a long time?’or that they might encourage others to do what is for their lasting harm and suffering?’

Tamenaṁ samannesamāno evaṁ jānāti: As he observes him, he comes to know thus:Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are no such things provoking greed in this venerable one, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘This venerable has no such qualities that arouse greed.

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. “I see”, or might urge another to act in a way that would be for that person’s harm and suffering for a long time.

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa. This venerable one’s bodily conduct and verbal conduct are such as would be expected of one who is not greedy.Rather, that venerable has bodily and verbal behavior like that of someone without greed.

Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; And the Dhamma that this venerable one teaches is profound, hard to see, hard to discover, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise;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.

na so dhammo sudesiyo luddhenā’ti. this Dhamma could not easily be taught by one who is greedy.’It’s not easy for someone with greed to teach this.’

Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. When, observing him, he sees that he is purified of things provoking greed, he next observes him further with regard to things provoking hate: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.

Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such things provoking hate, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—that they know, even though they don’t know, or that they see, even though they don’t see;

Tamenaṁ samannesamāno evaṁ jānāti: As he observes him, he comes to know thus:Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are no such things provoking hate in this venerable one, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘This venerable has no such qualities that provoke hate.

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. This venerable one’s bodily conduct and verbal conduct are such as would be expected of one who is not hateful.Rather, that venerable has bodily and verbal behavior like that of someone without hate.

na so dhammo sudesiyo duṭṭhenā’ti. this Dhamma could not easily be taught by one who is hateful.’It’s not easy for someone with hate to teach this.’

Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. When, observing him, he sees that he is purified of things provoking hate, he next observes him further with regard to things provoking delusion: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.

Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘Are there in this venerable one any such things provoking delusion, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—that they know, even though they don’t know, or that they see, even though they don’t see;

Tamenaṁ samannesamāno evaṁ jānāti: As he observes him, he comes to know thus:Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—‘There are no such things provoking delusion in this venerable one, obsessed by which, with his mind possessed by them, he might, not knowing, say—‘This venerable has no such qualities that promote delusion.

jānāmīti, apassaṁ vā vadeyya—“I know”, or, not seeing, say—

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. This venerable one’s bodily conduct and verbal conduct are such as would be expected of one who is not deluded.Rather, that venerable has bodily and verbal behavior like that of someone without delusion.

na so dhammo sudesiyo mūḷhenā’ti. this Dhamma could not easily be taught by one who is deluded.’It’s not easy for someone with delusion to teach this.’

Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; When, observing him, he sees that he is purified of things provoking delusion,Scrutinizing them in this way they see that they are purified of qualities that promote 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. he then places his faith in him;[^13] possessed of faith, he visits him; visiting him, he pays respect; paying respect, he gives ear; giving ear, he hears the Dhamma; having heard it, he retains it; he examines the meaning of the things he has retained; when he examines the meaning, the things are accepted upon reflection; when there is acceptance upon reflection, zeal springs up; when zeal has sprung up, he applies himself; having applied himself, he weighs it up; having weighed it up, he strives; being resolute, he realizes with the body the ultimate truth and sees it, having penetrated it with wisdom.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.

Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; It is to this extent, Bhāradvāja, that there is discovery of truth, to this extent that one discovers truth; and it is to this extent that we describe the discovery of truth;That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way.

na tveva tāva saccānuppatti hotī”ti. but there is not yet the final arrival at truth.”But this is not yet the attainment of truth.”

“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. “To this extent, Master Gotama, there is discovery of truth; to this extent one discovers truth; and we see the discovery of truth to this extent.“That’s how the awakening to truth is defined, worthy Gotama. I regard the awakening to truth as defined in this way.

Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? But, Master Gotama, in what way is there the final arrival at truth? In what way does one finally arrive at truth?But worthy Gotama, how do you define the attainment of truth?”

Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the final arrival at truth.”

“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. “The final arrival at truth, Bhāradvāja, is the cultivation, development, and repeated practice of those very same things.“By the cultivation, development, and making much of these very same things there is the attainment of truth.

Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti. It is to this extent, Bhāradvāja, that there is the final arrival at truth, to this extent that one finally arrives at truth; and it is to this extent that we describe the final arrival at truth.”That’s how the attainment of truth is defined, Bhāradvāja. I describe the attainment of truth as defined in this way.”

“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. “To this extent, Master Gotama, there is the final arrival at truth; to this extent one finally arrives at truth; and we see the final arrival at truth to this extent.“That’s how the attainment of truth is defined, worthy Gotama. I regard the attainment of truth as defined in this way.

Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? But, Master Gotama, what thing is most helpful for the final arrival at truth?But what quality is helpful for arriving at the truth?”

Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for the final arrival at truth.”

“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. “Striving, Bhāradvāja, is most helpful for the final arrival at truth.“Striving is helpful for arriving at the truth.

No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. If one did not strive, one would not finally arrive at truth.If you don’t strive, you won’t arrive at the truth.

Yasmā ca kho padahati tasmā saccamanupāpuṇāti. It is because one strives that one finally arrives at truth.You arrive at the truth because you strive.

Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. That is why striving is most helpful for the final arrival at truth.”That’s why striving is helpful for arriving at the truth.”

“Padhānassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for striving?“But what quality is helpful for striving?”

Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for striving.”

“Padhānassa kho, bhāradvāja, tulanā bahukārā. “Weighing up, Bhāradvāja, is most helpful for striving.“Weighing up the teachings is helpful for striving …

No cetaṁ tuleyya, nayidaṁ padaheyya. If one did not weigh it up, one would not strive.

Yasmā ca kho tuleti tasmā padahati. It is because one weighs it up that one strives.

Tasmā padhānassa tulanā bahukārā”ti. That is why weighing up is most helpful for striving.”

“Tulanāya pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for weighing up?

Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for weighing up.”

“Tulanāya kho, bhāradvāja, ussāho bahukāro. “Application, Bhāradvāja, is most helpful for weighing up.Making an attempt is helpful for weighing up the teachings …

No cetaṁ ussaheyya, nayidaṁ tuleyya. If one did not apply oneself, one would not weigh it up.

Yasmā ca kho ussahati tasmā tuleti. It is because one applies oneself that one weighs it up.

Tasmā tulanāya ussāho bahukāro”ti. That is why application is most helpful for weighing up.”

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for application?

Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for application.”

“Ussāhassa kho, bhāradvāja, chando bahukāro. “Zeal, Bhāradvāja, is most helpful for application.Enthusiasm is helpful for making an attempt …

No cetaṁ chando jāyetha, nayidaṁ ussaheyya. If zeal did not arise, one would not apply oneself.

Yasmā ca kho chando jāyati tasmā ussahati. It is because zeal arises that one applies oneself.

Tasmā ussāhassa chando bahukāro”ti. That is why zeal is most helpful for application.”

“Chandassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for zeal?

Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for zeal.”

“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. “Acceptance of a teaching after pondering it, Bhāradvāja, is most helpful for zeal.Acceptance of the teachings after deliberation is helpful for enthusiasm …

No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha. If those teachings were not accepted upon reflection, zeal would not arise.

Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. It is because those teachings are accepted upon reflection that zeal arises.

Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti. That is why acceptance of a teaching after pondering it is most helpful for zeal.”

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for acceptance of a teaching after pondering it?

Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for acceptance of a teaching after pondering it.”

“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. “Examination of the meaning, Bhāradvāja, is most helpful for acceptance of a teaching after pondering it.Examining the meaning of the teachings is helpful for accepting them after deliberation …

No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ. If one did not examine the meaning, those teachings would not be accepted upon reflection.

Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. It is because one examines the meaning that those teachings are accepted upon reflection.

Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti. That is why examination of the meaning is most helpful for acceptance of a teaching after pondering it.”

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for examination of the meaning?

Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for examination of the meaning.”

“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. “Retention of the teaching,[^14] Bhāradvāja, is most helpful for examination of the meaning.Remembering the teachings is helpful for examining their meaning …

No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya. If one did not retain the teaching, one would not examine the meaning.

Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. It is because one retains the teaching that one examines the meaning.

Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti. That is why retention of the teaching is most helpful for examination of the meaning.”

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for retention of the teaching?

Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for retention of the teaching.”

“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ. “Listening to the teaching, Bhāradvāja, is most helpful for retention of the teaching.Hearing the teachings is helpful for remembering the teachings …

No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya. If one did not listen to the teaching, one would not retain it.

Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. It is because one listens to the teaching that one retains it.

Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti. That is why listening to the teaching is most helpful for retention of the teaching.”

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for listening to the teaching?

Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for listening to the teaching.”

“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ. “Giving ear, Bhāradvāja, is most helpful for listening to the teaching.Active listening is helpful for hearing the teachings …

No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya. If one did not give ear, one would not listen to the teaching.

Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. It is because one gives ear that one listens to the teaching.

Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti. That is why giving ear is most helpful for listening to the teaching.”

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for giving ear?

Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for giving ear.”

“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. “Paying respect, Bhāradvāja, is most helpful for giving ear.Paying homage is helpful for active listening …

No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. If one did not pay respect, one would not give ear.

Yasmā ca kho payirupāsati tasmā sotaṁ odahati. It is because one pays respect that one gives ear.

Tasmā sotāvadhānassa payirupāsanā bahukārā”ti. That is why paying respect is most helpful for giving ear.”

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for paying respect?

Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for paying respect.”

“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. “Visiting, Bhāradvāja, is most helpful for paying respect.Approaching is helpful for paying homage …

No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. If one did not visit, one would not pay respect.

Yasmā ca kho upasaṅkamati tasmā payirupāsati. It is because one visits that one pays respect.

Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti. That is why visiting is most helpful for paying respect.”

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? “But, Master Gotama, what thing is most helpful for visiting?

Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. We ask Master Gotama about the thing most helpful for visiting.”

“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. “Faith, Bhāradvāja, is most helpful for visiting.Faith is helpful for approaching a teacher.

No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. If faith did not arise, one would not visit.If you don’t give rise to faith, you won’t approach a teacher.

Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. It is because faith arises that one visits.You approach a teacher because you have faith.

Tasmā upasaṅkamanassa saddhā bahukārā”ti. That is why faith is most helpful for visiting.”That’s why faith is helpful for approaching a teacher.”

“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; “We asked Master Gotama about the safeguarding of truth; Master Gotama has explained the safeguarding of truth;“I’ve asked the worthy Gotama about the preservation of truth, and he has answered me.