Majjhima Nikāya 95

Translators: sujato

Middle Discourses 95

Caṅkīsutta

With Caṅkī

Evaṁ me sutaṁ—
So I have heard.

ekaṁ 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.

Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.
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 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 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.
“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:
He has this good reputation:

‘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 who wish to train, teacher of gods and humans, awakened, blessed.’

So 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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He proclaims a teaching that is 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.
It’s good to see such perfected ones.”

Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ.
Then, having departed Opāsāda, they formed into companies and headed north to the Godswood.

Tena 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.

Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante.
He saw the brahmins and householders heading for the Godswood,

Disvā khattaṁ āmantesi:
and addressed his butler,

“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?”

“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.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

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

“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:

‘caṅkī, bho, brāhmaṇo evamāha—
‘Sirs, the brahmin Caṅkī asks

āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
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,” replied the butler, and did as he was asked.

“caṅkī, bho, brāhmaṇo evamāha:

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

Tena 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.

Assosuṁ kho te brāhmaṇā:
They heard that

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

Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ:
They approached Caṅkī and said to him,

“saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Is it really true that you are going to see the ascetic Gotama?”

“Evaṁ kho me, bho, hoti:
“Yes, gentlemen, it is true.”

‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami.
“Please don’t!

Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;
It’s not appropriate for you to go to see the ascetic Gotama;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.

Bhavañhi 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, of pure descent, 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;
For this reason it’s not appropriate for you to go to see the ascetic Gotama;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.

Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe…
You’re rich, affluent, and wealthy. …

bhavañhi 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. …

bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as the Divinity, remarkable to behold. …

bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …

bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…
You teach the tutors of many, and teach three hundred young students to recite the hymns. …

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

bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti. …

bhavañhi 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.

Yampi 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;

samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.
it’s appropriate that he comes to see you.”

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

“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,

na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
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.
He is well born on both his mother’s and father’s side, of pure descent, 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;
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’s appropriate for me to go to see him.

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. …

Samaṇo 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. …

Samaṇo 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. …

Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold. …

Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe…
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…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a tutor of tutors. …

Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …

Samaṇo 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. …

Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …

Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe…
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 have gone for refuge for life to him. …

Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
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 perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …

Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
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 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 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 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 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.
Any ascetic or brahmin who comes to stay in our village district is our guest,

Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.
and should be honored and respected as such.

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

Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.

Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;
For this reason, too, it’s not appropriate for Mister Gotama to come to see me,

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
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 is the extent of Mister Gotama’s praise that I have memorized. But his praises are not confined to this,

aparimāṇavaṇṇo hi so bhavaṁ gotamo.
for the praise of Mister Gotama is limitless.

Ekamekenapi 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 Mister Gotama to come to see me,

atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti.
rather, it’s appropriate for me to go to see him.

Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
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 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 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 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.
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 senior brahmins were conversing together with the Buddha, he interrupted.

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

“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu.
“Venerable Bhāradvāja, don’t interrupt the senior brahmins.

Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.
Wait until they’ve finished speaking.”

Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Caṅkī said to the Buddha,

“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi.
“Mister 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.
He’s a gentleman, learned, astute, a good speaker. He is capable of debating with Mister Gotama about this.”

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

“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.
“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas.

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

Atha kho kāpaṭikassa māṇavassa etadahosi:
Then Kāpaṭika thought,

“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.”

Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.
Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him.

Atha kho kāpaṭikassa māṇavassa etadahosi:
Then Kāpaṭika thought,

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

Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti.
Why don’t I ask him a question?”

Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca:
Then he said,

“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti:
“Mister 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.
‘This is the only truth, anything else is futile.’

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

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

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

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

“No hidaṁ, bho gotama”.
“No, Mister Gotama.”

“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:

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

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

“No hidaṁ, bho gotama”.
“No, Mister 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,
“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:

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

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

“No hidaṁ, bho gotama”.
“No, Mister Gotama.”

“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:
“So, Bhāradvāja, it seems that there is not a single one of the brahmins,

‘ahametaṁ jānāmi, ahametaṁ passāmi.

Idameva saccaṁ, moghamaññan’ti;

natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:
not even anyone back to the seventh generation of tutors,

‘ahametaṁ jānāmi, ahametaṁ passāmi.

Idameva saccaṁ, moghamaññan’ti;

yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
nor even the ancient seers of the brahmins who say:

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

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

Seyyathāpi, 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.

evameva 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.

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

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

“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.”

“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi.
“First you relied on faith, now you speak of oral transmission.

Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā.
These five things can be seen to turn out in two different ways.

Katame pañca?
What five?

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—
Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.

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

Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;
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 even if you don’t have full faith in something, it may be true and real, not otherwise.

Api ca, bhāradvāja, surucitaṁyeva hoti …pe…
Even though you fully endorse something …

svānussutaṁyeva hoti …pe…
something may be well transmitted …

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

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

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

Saccamanurakkhatā, 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:

‘idameva saccaṁ, moghamaññan’”ti.
‘This is the only truth, anything else is futile.’”

“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?
“But Mister Gotama, how do you define the preservation of truth?”

Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Saddhā cepi, bhāradvāja, purisassa hoti;
“If a person has faith,

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

iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:
But they don’t yet come to the categorical conclusion:

‘idameva saccaṁ, moghamaññan’ti (…).
‘This is the only truth, anything else is futile.’

Ruci cepi, bhāradvāja, purisassa hoti …pe…
If a person has a belief …

anussavo cepi, bhāradvāja, purisassa hoti …pe…
or has received an oral transmission …

ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe…
or has a reasoned reflection about something …

diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;
or has accepted a view after contemplation,

‘evaṁ me diṭṭhinijjhānakkhantī’ti—
they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’

iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:
But they don’t yet come to the categorical conclusion:

‘idameva saccaṁ, moghamaññan’ti.
‘This is the only truth, anything else is futile.’

Ettāvatā 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.

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

“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma.
“That’s how the preservation of truth is defined, Mister Gotama. We regard the preservation of truth as defined in this way.

Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?
But Mister Gotama, how do you define awakening to the truth?”

Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.
“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 their child approaches and scrutinizes them for three kinds of things:

lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu.
things 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—
‘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—
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?
or that they might encourage others to do what is for their lasting harm and suffering?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—
‘This venerable has no such qualities that arouse greed.

jānāmīti, apassaṁ vā vadeyya—

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

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.
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 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.
It’s not easy for someone with greed to teach this.’

Yato 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 search them for qualities that provoke hate.

Atthi 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 say

jānāmīti, apassaṁ vā vadeyya—
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?
or that they might encourage others to do what is for their lasting harm and suffering?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—
‘This venerable has no such qualities that provoke hate.

jānāmīti, apassaṁ vā vadeyya—

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

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa.
Rather, that venerable has bodily and verbal behavior like that of someone without hate.

na so dhammo sudesiyo duṭṭhenā’ti.
It’s not easy for someone with hate to teach this.’

Yato 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.

Atthi 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 say

jānāmīti, apassaṁ vā vadeyya—
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?
or that they might encourage others to do what is for their lasting harm and suffering?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing them they find:

‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—
‘This venerable has no such qualities that promote delusion.

jānāmīti, apassaṁ vā vadeyya—

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

Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa.
Rather, that venerable has bodily and verbal behavior like that of someone without delusion.

na so dhammo sudesiyo mūḷhenā’ti.
It’s not easy for someone with delusion to teach this.’

Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati;
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.
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, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they apply zeal, 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;
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 this is not yet the attainment of truth.”

“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma.
“That’s how the awakening to truth is defined, Mister Gotama. I regard the awakening to truth as defined in this way.

Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?
But Mister Gotama, how do you define the attainment of truth?”

Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“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.

Ettāvatā 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.”

“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.
“That’s how the attainment of truth is defined, Mister Gotama. I regard the attainment of truth as defined in this way.

Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?
But what quality is helpful for arriving at the truth?”

Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

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

No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.
If you don’t strive, you won’t arrive at the truth.

Yasmā ca kho padahati tasmā saccamanupāpuṇāti.
You arrive at the truth because you strive.

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

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

Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

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

No cetaṁ tuleyya, nayidaṁ padaheyya.

Yasmā ca kho tuleti tasmā padahati.

Tasmā padhānassa tulanā bahukārā”ti.

“Tulanāya pana, bho gotama, katamo dhammo bahukāro?

Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Tulanāya kho, bhāradvāja, ussāho bahukāro.
Zeal is helpful for weighing up the teachings …

No cetaṁ ussaheyya, nayidaṁ tuleyya.

Yasmā ca kho ussahati tasmā tuleti.

Tasmā tulanāya ussāho bahukāro”ti.

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro?

Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Ussāhassa kho, bhāradvāja, chando bahukāro.
Enthusiasm is helpful for zeal …

No cetaṁ chando jāyetha, nayidaṁ ussaheyya.

Yasmā ca kho chando jāyati tasmā ussahati.

Tasmā ussāhassa chando bahukāro”ti.

“Chandassa pana, bho gotama, katamo dhammo bahukāro?

Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.
Acceptance of the teachings after deliberation is helpful for enthusiasm …

No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha.

Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati.

Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro?

Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā.
Reflecting on the meaning of the teachings is helpful for accepting them after deliberation …

No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ.

Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti.

Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro?

Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā.
Remembering the teachings is helpful for reflecting on their meaning …

No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya.

Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati.

Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro?

Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ.
Hearing the teachings is helpful for remembering the teachings …

No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya.

Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti.

Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti.

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro?

Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ.
Active listening is helpful for hearing the teachings …

No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya.

Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti.

Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti.

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro?

Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā.
Paying homage is helpful for active listening …

No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya.

Yasmā ca kho payirupāsati tasmā sotaṁ odahati.

Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro?

Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ.
Approaching is helpful for paying homage …

No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya.

Yasmā ca kho upasaṅkamati tasmā payirupāsati.

Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti.

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?

Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

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

No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya.
If you don’t give rise to faith, you won’t approach a teacher.

Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.
You approach a teacher because you have faith.

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

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