Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Opasāda. There the Blessed One stayed in the Gods’ Grove, the Sāla-tree Grove to the north of Opasāda.
Now on that occasion the brahmin Cankī was ruling over Opasāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala.
The brahmin householders of Opasāda heard: “The recluse Gotama…as Sutta 91, §3…Now it is good see such arahants.”
Then the brahmin householders of Opasāda set forth from Opasāda in groups and bands and headed northwards to the Gods’ Grove, the Sāla-tree Grove.
Now on that occasion the brahmin Cankī had retired to the upper storey of his palace for his midday rest. Then he saw the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods’ Grove, the Sāla-tree Grove. When he saw them, he asked his minister: “Good minister, why are the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods’ Grove, the Sāla-tree Grove?”
“Sir, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, who has been wandering in the Kosalan country…as Sutta 91, §3…They are going to see that Master Gotama.”
“Then, good minister, go to the brahmin householders of Opasāda and tell them: ‘Sirs, the brahmin Cankī says this: “Please wait, sirs. The brahmin Cankī will also go to see the recluse Gotama.”’”
“Yes, sir,” the minister replied, and he went to the brahmin householders of Opasāda and gave them the message.
Now on that occasion five hundred brahmins from various states were staying at Opasāda for some business or other. They heard: “The brahmin Cankī, it is said, is going to see the recluse Gotama.” Then they went to the brahmin Cankī and asked him: “Sir, is it true that you are going to see the recluse Gotama?”
“So it is, sirs. I am going to see the recluse Gotama.”
“Sir, do not go to see the recluse Gotama. It is not proper, Master Cankī, for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. For you, sir, are well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since that is so, Master Cankī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. You, sir, are rich, with great wealth and great possessions. You, sir, are a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a Great Man. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. You, sir, are virtuous, mature in virtue, possessing mature virtue. You, sir, are a good speaker with a good delivery; you speak words that are courteous, distinct, flawless, and communicate the meaning. You, sir, teach the teachers of many, and you teach the recitation of the hymns to three hundred brahmin students. You, sir, are honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala. You, sir, are honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti. You, sir, rule over Opasāda, a crown property abounding in living beings…a sacred grant given to you by King Pasenadi of Kosala. Since this is so, Master Cankī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you.”
When this was said, the brahmin Cankī told those brahmins: “Now, sirs, hear from me why it is proper for me to go to see Master Gotama, and why it is not proper for Master Gotama to come to see me. Sirs, the recluse Gotama is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the recluse Gotama went forth abandoning much gold and bullion stored away in vaults and in lofts. Sirs, the recluse Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Sirs, the recluse Gotama 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 and wept with tearful faces. Sirs, the recluse Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. Sirs, the recluse Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Sirs, the recluse Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning. Sirs, the recluse Gotama is a teacher of the teachers of many. Sirs, the recluse Gotama is free from sensual lust and without personal vanity. Sirs, the recluse Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins. Sirs, the recluse Gotama went forth from an aristocratic family, from one of the original noble families. Sirs, the recluse Gotama went forth from a rich family, from a family of great wealth and great possessions. Sirs, people come from remote kingdoms and remote districts to question the recluse Gotama. Sirs, many thousands of deities have gone for refuge for life to the recluse Gotama. Sirs, a good report of the recluse Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man. Sirs, King Seniya Bimbisāra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the brahmin Pokkharasāti and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the recluse Gotama has arrived at Opasāda and is living at Opasāda in the Gods’ Grove, the Sāla-tree Grove to the north of Opasāda. Now any recluses or brahmins that come to our town are our guests, and guests should be honoured, respected, revered, and venerated by us. Since the recluse Gotama has arrived at Opasāda, he is our guest, and as our guest should be honoured, respected, revered, and venerated by us. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama.
“Sirs, this much is the praise of Master Gotama that I have learned, but the praise of Master Gotama is not limited to that, for the praise of Master Gotama is immeasurable. Since Master Gotama possesses each one of these factors, it is not proper for him to come to see me; rather, it is proper for me to go to see Master Gotama. Therefore, sirs, let all of us go to see the recluse Gotama.”
Then the brahmin Cankī, together with a large company of brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side.
Now on that occasion the Blessed One was seated finishing some amiable talk with some very senior brahmins. At the time, sitting in the assembly, was a brahmin student named Kāpaṭhika. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. While the very senior brahmins were conversing with the Blessed One, he repeatedly broke in and interrupted their talk. Then the Blessed One rebuked the brahmin student Kāpaṭhika thus: “Let not the venerable Bhāradvāja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable Bhāradvāja wait until the talk is finished.”
When this was said, the brahmin Cankī said to the Blessed One: “Let not Master Gotama rebuke the brahmin student Kāpaṭhika. The brahmin student Kāpaṭhika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama.”
Then the Blessed One thought: “Surely, since the brahmins honour him thus, the brahmin student Kāpaṭhika must be accomplished in the scriptures of the Three Vedas.”
Then the brahmin student Kāpaṭhika thought: “When the recluse Gotama catches my eye, I shall ask him a question.”
Then, knowing with his own mind the thought in the brahmin student Kāpaṭhika’s mind, the Blessed One turned his eye towards him. Then the brahmin student Kāpaṭhika thought: “The recluse Gotama has turned towards me. Suppose I ask him a question.” Then he said to the Blessed One: “Master Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission, preserved in the collections, the brahmins come to the definite conclusion: ‘Only this is true, anything else is wrong.’ What does Master Gotama say about this?”
“How then, Bhāradvāja, among the brahmins is there even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong’?”—“No, Master Gotama.”
“How then, Bhāradvāja, among the brahmins is there even a single teacher or a single teacher’s teacher back to the seventh generation of teachers who says thus: ‘I know this, I see this: only this is true, anything else is wrong’?”—“No, Master Gotama.”
“How then, Bhāradvāja, the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—did even these ancient brahmin seers say thus: ‘We know this, we see this: only this is true, anything else is wrong’?”— “No, Master Gotama.”
“So, Bhāradvāja, it seems that among the brahmins there is not even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong.’ And among the brahmins there is not even a single teacher or a single teacher’s teacher back to the seventh generation of teachers, who says thus: ‘I know this, I see this: only this is true, anything else is wrong.’ And the ancient brahmin seers, the creators of the hymns, the composers of the hymns…even these ancient brahmin seers did not say thus: ‘We know this, we see this: only this is true, anything else is wrong.’ Suppose there were a file of blind men each in touch with the next: the first one does not see, the middle one does not see, and the last one does not see. So too, Bhāradvāja, in regard to their statement the brahmins seem to be 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. What do you think, Bhāradvāja, that being so, does not the faith of the brahmins turn out to be groundless?”
“The brahmins honour this not only out of faith, Master Gotama. They also honour it as oral tradition.”
“Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, something may be fully approved of…well transmitted…well cogitated…well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. Under these conditions it is not proper for a wise man who preserves truth to come to the definite conclusion: ‘Only this is true, anything else is wrong.’”
“But, Master Gotama, in what way is there the preservation of truth? How does one preserve truth? We ask Master Gotama about the preservation of truth.”
“If a person has faith, Bhāradvāja, he preserves truth when he says: ‘My faith is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.
“If a person approves of something…if he receives an oral tradition…if he reaches a conclusion based on reasoned cogitation…if he gains a reflective acceptance of a view, he preserves truth when he says: ‘My reflective acceptance of a view is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way too, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.”
“In that way, Master Gotama, there is the preservation of truth; in that way one preserves truth; in that way we recognise the preservation of truth. But in what way, Master Gotama, is there the discovery of truth? In what way does one discover truth? We ask Master Gotama about the discovery of truth.”
“Here, Bhāradvāja, a bhikkhu may be living in dependence on some village or town. Then a householder or a householder’s son goes to him and investigates him in regard to three kinds of states: in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: ‘Are there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, “I know,” or while not seeing he might say, “I see,” or he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him he comes to know: ‘There are no such states based on greed in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’
“When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: ‘Are there in this venerable one any states based on hate such that, with his mind obsessed by those states…he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on hate in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by hate. And the Dhamma that this venerable one teaches is profound…to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate.’
“When he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion: ‘Are there in this venerable one any states based on delusion such that, with his mind obsessed by those states…he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on delusion in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by delusion. And the Dhamma that this venerable one teaches is profound…to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion.’
“When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorises it and examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom. In this way, Bhāradvāja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth.”
“In that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognise the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth.” “The final arrival at truth, Bhāradvāja, lies in the repetition, development, and cultivation of those same things. In this way, Bhāradvāja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth.”
“In that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognise the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth.” “Striving is most helpful for the final arrival at truth, Bhāradvāja. If one does not strive, one will not finally arrive at truth; but because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth.”
“But what, Master Gotama, is most helpful for striving? We ask Master Gotama about the thing most helpful for striving.”
“Scrutiny is most helpful for striving, Bhāradvāja. If one does not scrutinise, one will not strive; but because one scrutinises, one strives. That is why scrutiny is most helpful for striving.”
“But what, Master Gotama, is most helpful for scrutiny? We ask Master Gotama about the thing most helpful for scrutiny.”
“Application of the will is most helpful for scrutiny, Bhāradvāja. If one does not apply one’s will, one will not scrutinise; but because one applies one’s will, one scrutinises. That is why application of the will is most helpful for scrutiny.”
“But what, Master Gotama, is most helpful for application of the will? We ask Master Gotama about the thing most helpful for application of the will.”
“Zeal is most helpful for application of the will, Bhāradvāja. If one does not arouse zeal, one will not apply one’s will; but because one arouses zeal, one applies one’s will. That is why zeal is most helpful for application of the will.”
“But what, Master Gotama, is most helpful for zeal? We ask Master Gotama about the thing most helpful for zeal.”
“A reflective acceptance of the teachings is most helpful for zeal, Bhāradvāja. If one does not gain a reflective acceptance of the teachings, zeal will not spring up; but because one gains a reflective acceptance of the teachings, zeal springs up. That is why a reflective acceptance of the teachings is most helpful for zeal.”
“But what, Master Gotama, is most helpful for a reflective acceptance of the teachings? We ask Master Gotama about the thing most helpful for a reflective acceptance of the teachings.”
“Examination of the meaning is most helpful for a reflective acceptance of the teachings, Bhāradvāja. If one does not examine their meaning, one will not gain a reflective acceptance of the teachings; but because one examines their meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings.”
“But what, Master Gotama, is most helpful for examination of the meaning? We ask Master Gotama about the thing most helpful for examination of meaning.”
“Memorising the teachings is most helpful for examining the meaning, Bhāradvāja. If one does not memorise a teaching, one will not examine its meaning; but because one memorises a teaching, one examines its meaning.”
“But what, Master Gotama, is most helpful for memorising the teachings? We ask Master Gotama about the thing most helpful for memorising the teachings.”
“Hearing the Dhamma is most helpful for memorising the teachings, Bhāradvāja. If one does not hear the Dhamma, one will not memorise the teachings; but because one hears the Dhamma, one memorises the teachings. That is why hearing the Dhamma is most helpful for memorising the teachings.”
“But what, Master Gotama, is most helpful for hearing the Dhamma? We ask Master Gotama about the thing most helpful for hearing the Dhamma.”
“Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma.”
“But what, Master Gotama, is most helpful for giving ear? We ask Master Gotama about the thing most helpful for giving ear.”
“Paying respect is most helpful for giving ear, Bhāradvāja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear.”
“But what, Master Gotama, is most helpful for paying respect? We ask Master Gotama about the thing most helpful for paying respect.”
“Visiting is most helpful for paying respect, Bhāradvāja. If one does not visit a teacher, one will not pay respect to him; but because one visits a teacher, one pays respect to him. That is why visiting is most helpful for paying respect.”
“But what, Master Gotama, is most helpful for visiting? We ask Master Gotama about the thing most helpful for visiting.”
“Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a teacher arises, one visits him. That is why faith is most helpful for visiting.”
“We asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think: ‘Who are these bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet, that they would understand the Dhamma?’ But Master Gotama has indeed inspired in me love for recluses, confidence in recluses, reverence for recluses.
“Magnificent, Master Gotama! Magnificent, Master Gotama!…as Sutta 91, §37…From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”
Thus have I heard. On one occasion the Blessed One was traveling among the Kosalans together with a large group of monks when he came to Opāsāda, a Kosalan village of brahmins. There the Blessed One lived north of Opāsāda, in Angel‘s Grove, a grove of sal trees.
At that time the brahmin Caṅki was living in Opāsāda, a place filled with living beings, grass, lumber, water, and grain that had been given to him as a royal endowment of divine quality from King Pasenadi of Kosala.
The brahmin householders of Opāsāda heard, “It seems the contemplative Gotama, son of a Sakyan, a renunciant from the Sakya clan, is traveling among the Kosalans together with a large group of monks, and has arrived at Opāsāda and is living north of Opāsāda in Angel‘s Grove, a grove of sal trees. This good report has come up about the honorable Gotama: ‘He is a Blessed One, a Worthy One, a Rightly Self-Awakened One; he has perfect knowledge and conduct; he is a Sublime One, a World-Knower, an unsurpassed trainer of tamable people, a teacher of angels and humans, an Awakened One, a Blessed One.’ Having personally attained higher knowledge of it by himself, he explains this world, with its angels, demons, divinities, its generation of contemplatives and priests, celestial and human beings. He teaches a Dhamma that is good in the beginning, good in the middle, and good in its conclusion, with the right meaning and phrasing; he reveals a spiritual life that is completely perfect and pure. It is good to see such worthy beings.”
Then groups of brahmin householders left Opāsāda through its northern entrance and went towards Angel‘s Grove, the grove of sal trees. On this occasion, the brahmin Caṅki had gone to the daybed at the top of his mansion. He saw that groups of brahmin householders had left Opāsāda through its northern entrance and were going to Angel‘s Grove, to the grove of sal trees. Having seen this, he said to Khatta, “Sir Khatta, why have groups of brahmin householders left Opāsāda through its northern entrance and are going towards Angel‘s Grove, the grove of sal trees?”
“Sir Caṅki, the contemplative Gotama… has arrived… This good report has come up… ‘He is a Blessed One…’ They go to see the honorable Gotama.”
“Therefore, sir Khatta, approach the brahmin householders from Opāsāda and say to them, ‘Sirs, the brahmin Caṅki says, “Please wait, the brahmin Caṅki also wishes to go and see the contemplative Gotama.”’”
“Yes, sir,” Khatta replied to the brahmin Caṅki. He approached the brahmin householders from Opāsāda and said to them, “Sirs, the brahmin Caṅki says, ‘Please wait, the brahmin Caṅki also wishes to go and see the contemplative Gotama.’”
At that time there were five hundred brahmins from several other countries visiting Opāsāda on some errand. Those brahmins heard, “Apparently the brahmin Caṅki will go to see the contemplative Gotama.” Then those brahmins went to the brahmin Caṅki and said to him, “Sir Caṅki, is it true that you will go to see the contemplative Gotama?”
“It is true, sirs, that I am thinking, ‘I will go to see the contemplative Gotama.’”
“Sir Caṅki, don‘t go to see the contemplative Gotama! It is not proper for Sir Caṅki to go to see the contemplative Gotama; it is proper for the contemplative Gotama to come to see Sir Caṅki.
“Sir Caṅki has a pure family lineage through both maternal and paternal lines as far back as the seventh ancestor; he is flawless and irreproachable when speaking of birth. For this reason, it is not proper for Sir Caṅki to go to see the contemplative Gotama; it is proper for the contemplative Gotama to come to see Sir Caṅki.
“Sir Caṅki is wealthy, very wealthy, extremely wealthy….
“Sir Caṅki is a master of the Three Vedas, including all five of its divisions; he knows words and phrases, he knows philosophy, he knows all the characteristics of great people…
“Sir Caṅki is handsome, good-looking, delightful, as beautiful as a magnificent flower, divinely beautiful, divinely splendid, such as is rarely seen…
“Sir Caṅki is virtuous, he has an elder‘s virtue, he has attained an elder‘s virtue…
“Sir Caṅki has moral speech, moral conversation, humane speech; he is eloquent, articulate, communicative…
“Sir Caṅki is the teacher of many teachers, and he teaches mantras to three hundred students…
“Sir Caṅki is honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala…
“Sir Caṅki is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti…
“Sir Caṅki lives in Opāsāda, a place filled with living beings, grass, lumber, water, and grain that had been given to him as a royal endowment of divine quality from King Pasenadi of Kosala. For this reason, it is not proper for Sir Caṅki to go to see the contemplative Gotama; it is proper for the contemplative Gotama to come to see Sir Caṅki.”
When this was said, the brahmin Caṅki said to those brahmins, “Now, sirs, listen to me, as to why it is proper for me to go to see the contemplative Gotama, and why it is not proper for Sir Gotama to come to see me.
“The contemplative Gotama has a pure family lineage through both maternal and paternal lines as far back as the seventh ancestor; he is flawless and irreproachable when speaking of birth…
“The contemplative Gotama left behind abundant gold and silver, and became a renunciant, living on the earth in the open air…
“The contemplative Gotama left the household life and become a homeless renunciant while he was still young, youthful, dark-haired, blessed with youthfulness, in the first stage of his life…
“The contemplative Gotama cut off his hair and beard, put on brown robes, and left the household life to become a homeless renunciant, even though his mother and father did not want it and wept with tearful faces…
“The contemplative Gotama is handsome, good-looking, delightful, as beautiful as a magnificent flower, divinely beautiful, divinely splendid, such as is rarely seen…
“The contemplative Gotama is virtuous, he has a noble being‘s virtue, he has wholesome virtue, he has attained wholesome virtue…
“The contemplative Gotama has moral speech, moral conversation, humane speech; he is eloquent, articulate, communicative…
“The contemplative Gotama is the teacher of many teachers…
“The contemplative Gotama has eliminated all sensual lust and fickleness…
“The contemplative Gotama is a proponent of karma, of the efficacy of action; his priority is not to harm the population of brahmins…
“The contemplative Gotama is a renunciant from a lofty family, an unbroken aristocrat family…
“The contemplative Gotama is a renunciant from a wealthy family, very wealthy, extremely wealthy…
“People come from distant kingdoms and distant countries to ask questions of the contemplative Gotama…
“Several thousand angels have gone to the Buddha for life-long refuge…
“This good report has come up about the contemplative Gotama: ‘He is a Blessed One, a Worthy One, a Rightly Self-Awakened One; he has perfect knowledge and conduct; he is a Sublime One, a World-Knower, an unsurpassed trainer of tamable people, a teacher of angels and humans, an Awakened One, a Blessed One…’
“The contemplative Gotama has the thirty-two characteristics of a great person…
“King Seniya Bimbisāra of Magadha, as well as his sons and daughters, have gone to the contemplative Gotama for life-long refuge…
“King Pasenadi of Kosala, as well as his sons and daughters, have gone to the contemplative Gotama for life-long refuge…
“The brahmin Pokkharasāti, as well as his sons and daughters, have gone to the contemplative Gotama for life-long refuge…
“The contemplative Gotama has arrived at Opāsāda, and is living north of Opāsāda in Angel‘s Grove, a grove of sal trees. Contemplatives and brahmins who come to our villages and fields are our guests. Guests are to be honored, respected, revered, venerated, and esteemed by us. Since the contemplative Gotama has arrived at Opāsāda, and is living north of Opāsāda in Angel‘s Grove, a grove of sal trees, the contemplative Gotama is our guest. A guest is to be honored, respected, revered, venerated, and esteemed by us. This is why it is proper for me to go to see Sir Gotama, and why it is not proper for Sir Gotama to come to see me.
“Sirs, although I am able to praise Sir Gotama to this extent, this is not the limit of Sir Gotama‘s praiseworthiness; Sir Gotama‘s praiseworthiness is unlimited. Even if he had just one of these traits it would not be proper for Sir Gotama to come to see me, and it would be proper for me to go to see Sir Gotama. Therefore, sirs, now we will all go to see the contemplative Gotama.”
Then the brahmin Caṅki approached the Blessed One together with a large group of brahmins and conversed with him. After the appropriate polite conversation was finished, he sat to one side.
On this occasion the Blessed One was seated there after having engaged in some polite speech with several elderly brahmins. There was also a young sixteen-year-old student with a shaven head named Kāpaṭika seated in the assembly – he was a master of the Three Vedas, including all five of its divisions; he knew words and phrases, philosophy, and all the characteristics of great people. He interrupted the conversation that the elderly brahmins were having with the Blessed One.
Then the Blessed One rebuked the student Kāpaṭika: “Venerable Bhāradvāja should not interrupt the elderly brahmins’ conversation. He should wait until the conversation is finished.”
When this was said, the brahmin Caṅki said to the Blessed One, “Sir Gotama should not rebuke the student Kāpaṭika. The student Kāpaṭika is a gentleman, very learned, wise, and a good speaker; he is able to participate in this discussion with the Blessed One.”
Then the Blessed One thought, “Most likely the student Kāpaṭika‘s statements will be about the brahmin scriptures of the Three Sciences. This is why the brahmins respect him.”
Then the student Kāpaṭika thought, “When the contemplative Gotama looks at my eyes, I will ask him a question.” The Blessed One read the student Kāpaṭika‘s mind, and looked at his eyes.
Then the student Kāpaṭika thought, “The contemplative Gotama is paying attention to me. Perhaps I will ask him a question.” Then he said to the Blessed One, “Sir Gotama, regarding the mantras, aphorisms, and scriptures of the ancient brahmins, contemporary brahmins arrive at the definite conclusion, ‘Only this is true, everything else is false.’ What does Sir Gotama say about this?”
“Bhāradvāja, is there even one brahmin among all brahmins who says, ‘I know this, I see this. Only this is true, everything else is false’?”
“Certainly not, sir Gotama.”
“Bhāradvāja, is there even a single teacher of the brahmins, or a teacher‘s teacher, as far back as seven generations of teachers, who says, ‘I know this, I see this. Only this is true, everything else is false’?”
“Certainly not, Sir Gotama.”
“Bhāradvāja, the brahmins of the past who invented and taught the mantras which were sung, recited, and collected of old, and which are now still sung, spoken, repeated, and taught – namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu – did they say, ‘I know this, I see this. Only this is true, everything else is false’?”
“Certainly not, Sir Gotama.”
“So, Bhāradvāja, it seems that there is not even one brahmin among all brahmins who says ‘I know this, I see this. Only this is true, everything else is false’; there is not even a single teacher of the brahmins, or a teacher‘s teacher, as far as back as seven generations of teachers, who says, ‘I know this, I see this. Only this is true, everything else is false’; and not even the brahmins of the past who invented and taught the mantras which were sung, recited, and collected of old, and which are now still sung, spoken, repeated, and taught – namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu – said ‘I know this, I see this. Only this is true, everything else is false.’
“Bhāradvāja, it is like a line of blind people, each one holding the next; the first one does not see, the middle one does not see, the last one does not see. In the same way, Bhāradvāja, it seems to me that the statements of the brahmins are like a line of blind people – the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja – since this is so, isn‘t the faith of the brahmins baseless?”
“Sir Gotama, the brahmins here do not rely only on faith. They also rely on oral tradition.”
“Bhāradvāja, previously you went on faith, now you claim oral tradition. Bhāradvāja, there are five things which can have two different results here and now. What five? Faith, preference, oral tradition, logical thought, and approval of a viewpoint based on contemplation – Bhāradvāja, these are five things which can have two different results here and now.
“Bhāradvāja, one may have strong faith in something, and yet it turns out to be meaningless, hollow, wrong; or one may not have strong faith in something, yet it turns out to be accurate, precise, and unerring.
“Bhāradvāja, one may have a strong preference for something, and yet it turns out to be meaningless, hollow, wrong; or one may not have a strong preference for something, yet it turns out to be accurate, precise, and unerring.
“Bhāradvāja, one may have received a strong oral tradition about something, and yet it turns out to be meaningless, hollow, wrong; or one may not have received a strong oral tradition about something, yet it turns out to be accurate, precise, and unerring.
“Bhāradvāja, one may have a strong basis of logical thought about something, and yet it turns out to be meaningless, hollow, wrong; or one may not have a strong basis of logical thought about something, yet it turns out to be accurate, precise, and unerring.
“Bhāradvāja, one may have strong approval of something based on contemplation, and yet it turns out to be meaningless, hollow, false; or one may not have strong approval of something based on contemplation, yet it turns out to be accurate, precise, and unerring.
“Bhāradvāja, for a sensible person who is a protector of truth, these are not sufficient reasons to arrive at a definite conclusion that ‘Only this is true, everything else is false.’”
“Sir Gotama, how is one a protector of truth, how does one protect truth? We ask Sir Gotama about protecting truth.”
“Bhāradvāja, if it is a person‘s faith, then if they say ‘This is my faith,’ then that statement protects truth; but it is not a sufficient reason to say ‘Only this is true, everything else is false.’
“Bhāradvāja, if it is a person‘s preference, then if they say ‘This is my preference,’ then that statement protects truth; but it is not a sufficient reason to say ‘Only this is true, everything else is false.’
“Bhāradvāja, if it is a person‘s oral tradition, then if they say ‘This is my oral tradition,’ then that statement protects truth; but it is not a sufficient reason to say ‘Only this is true, everything else is false.’
“Bhāradvāja, if it is a person‘s logical thought, then if they say ‘This is my logical thought,’ then that statement protects truth; but it is not a sufficient reason to say ‘Only this is true, everything else is false.’
“Bhāradvāja, if it is a person‘s approval based on contemplation, then if they say ‘This is my approval based on contemplation,’ then that statement protects truth; but it is not a sufficient reason to say ‘Only this is true, everything else is false.’
“Bhāradvāja, in this way there is protecting truth, in this way one protects truth, in this way we indicate protecting truth. However, this is not yet awakening to truth.”
“Sir Gotama, in this way there is protecting truth, in this way one protects truth, in this way we see protecting truth. Sir Gotama, how is there awakening to truth, how does one awaken to truth? We ask Sir Gotama about awakening to truth.”
“Here, Bhāradvāja, a monk lives dependent upon a particular village or town. A householder or his child approaches him and examines him to see if he has three kinds of mindstates – mindstates based on greed, mindstates based on aversion, and mindstates based on delusion.
“They look to see if that venerable‘s mind is overcome by mindstates based on greed, such that when not knowing he says ‘I know,’ when not seeing he says ‘I see,’ and he encourages others to do things that lead to their long-term detriment and unhappiness. When examining him in this way, they know, ‘This venerable‘s mind is not overcome by mindstates based on greed, such that when not knowing he would say “I know,” when not seeing he would say “I see,” or that he would encourage others to do things that lead to their long-term detriment and unhappiness. This venerable‘s physical conduct and verbal conduct are that of a person who is free of greed. The Dhamma that this venerable teaches is profound, hard to see, hard to awaken to, peaceful, sublime, outside the domain of thought, subtle, to be experienced by the wise; this Dhamma is not easy for a greedy person to teach.’
“When examining him, they see that he is pure of mindstates based on greed; next they examine him to see if he has mindstates based on aversion. They look to see if that venerable‘s mind is overcome by mindstates based on aversion… When examining him in this way, they know, ‘This venerable‘s mind is not overcome by mindstates based on aversion… The Dhamma that this venerable teaches… is not easy for an aversive person to teach.’
“When examining him, they see that he is pure of mindstates based on aversion; next they examine him to see if he has mindstates based on delusion… When examining him in this way, they know, ‘This venerable‘s mind is not overcome by mindstates based on delusion… The Dhamma that this venerable teaches… is not easy for a delusional person to teach.’
“When examining him, they see that he is pure of mindstates based on delusion. Their faith in him becomes settled. Faithful, they approach him; approaching him, they attend to him; attending to him, they listen to him; listening to him, they hear the Dhamma; hearing the Dhamma, they remember it; remembering the Dhamma, they investigate its meaning; investigating the meaning of the Dhamma, they gain approval of the Dhamma based on contemplation; where there is approval of that Dhamma based on contemplation, then they get interested; interested, they try it; having tried it, they evaluate it; having evaluated it, they commit to it; being self-committed, they personally realize the highest truth, for they have made a breakthrough and see it with wisdom.
“Bhāradvāja, in this way there is awakening to truth, in this way one awakens to truth, in this way we indicate awakening to truth. However, this is not yet attainment of truth.”
“Sir Gotama, in this way there is awakening to truth, in this way one awakens to truth, in this way we see awakening to truth. Sir Gotama, how is there attainment of truth, how does one attain truth? We ask Sir Gotama about attainment of truth.”
“Bhāradvāja, when one practices, develops, and makes much of that Dhamma, then there is attainment of truth. Bhāradvāja, in this way there is attainment of truth, in this way one attains truth, in this way we indicate attainment of truth.”
“Sir Gotama, in this way there is attainment of truth, in this way one attains truth, in this way we see attainment of truth. Sir Gotama, what is helpful for the attainment of truth? We ask Sir Gotama about what is helpful for the attainment of truth.”
“Bhāradvāja, committing is helpful for the attainment of truth. If one does not commit, then one might not attain truth. One who commits, attains truth. Therefore committing is helpful for the attainment of truth.”
“Sir Gotama, what is helpful for committing? We ask Sir Gotama what is helpful for committing.”
“Bhāradvāja, evaluating is helpful for committing. If one does not evaluate, one might not commit. One who evaluates, commits. Therefore evaluating is helpful for committing.”
“Sir Gotama, what is helpful for evaluating? We ask Sir Gotama what is helpful for evaluating.”
“Bhāradvāja, trying is helpful for evaluating. If one does not try, one might not evaluate. One who tries, evaluates. Therefore trying is helpful for evaluating.”
“Sir Gotama, what is helpful for trying? We ask Sir Gotama what is helpful for trying.”
“Bhāradvāja, interest is helpful for trying. If one does not get interested, one might not try. One who gets interested, tries. Therefore interest is helpful for trying.”
“Sir Gotama, what is helpful for interest? We ask Sir Gotama what is helpful for interest.”
“Bhāradvāja, approval of Dhamma based on contemplation is helpful for interest. If one does not approve of the Dhamma based on contemplation, then one might not get interested. One who approves of the Dhamma based on contemplation, gets interested. Therefore approval of Dhamma based on contemplation is helpful for interest.”
“Sir Gotama, what is helpful for approval of Dhamma based on contemplation? We ask Sir Gotama what is helpful for approval of Dhamma based on contemplation.”
“Bhāradvāja, investigating the meaning is helpful for approval of Dhamma based on contemplation. If one does not investigate the meaning, then one might not approve of the Dhamma based on contemplation. One who investigates the meaning, approves of the Dhamma based on contemplation. Therefore investigating the meaning is helpful for approval of Dhamma based on contemplation.”
“Sir Gotama, what is helpful for investigating the meaning? We ask Sir Gotama what is helpful for investigating the meaning.”
“Bhāradvāja, remembering the Dhamma is helpful for investigating the meaning. If one does not remember the Dhamma, one might not investigate the meaning. One who remembers the Dhamma, investigates the meaning. Therefore remembering the Dhamma is helpful for investigating the meaning.”
“Sir Gotama, what is helpful for remembering the Dhamma? We ask Sir Gotama what is helpful for remembering the Dhamma.”
“Bhāradvāja, hearing the Dhamma is helpful for remembering the Dhamma. If one does not hear the Dhamma, one might not remember the Dhamma. One who hears the Dhamma, remembers the Dhamma. Therefore hearing the Dhamma is helpful for remembering the Dhamma.”
“Sir Gotama, what is helpful for hearing the Dhamma? We ask Sir Gotama what is helpful for hearing the Dhamma.”
“Bhāradvāja, listening is helpful for hearing the Dhamma. If one does not listen, one might not hear the Dhamma. One who listens, hears the Dhamma. Therefore listening is helpful for hearing the Dhamma.”
“Sir Gotama, what is helpful for listening? We ask Sir Gotama what is helpful for listening.”
“Bhāradvāja, attending is helpful for listening. If one does not attend, one might not listen. One who attends, listens. Therefore attending is helpful for listening.”
“Sir Gotama, what is helpful for attending? We ask Sir Gotama what is helpful for attending.”
“Bhāradvāja, approaching is helpful for attending. If one does not approach, one might not attend. One who approaches, attends. Therefore approaching is helpful for attending.”
“Sir Gotama, what is helpful for approaching? We ask Sir Gotama what is helpful for approaching.”
“Bhāradvāja, faith is helpful for approaching. If one does not gain faith, one might not approach. One who gains faith, approaches. Therefore faith is helpful for approaching.”
“We asked Sir Gotama about protecting truth, and Sir Gotama explained protecting truth; we like it, we approve of it, and we are satisfied with it. We asked Sir Gotama about awakening to truth, and Sir Gotama explained awakening to truth; we like it, we approve of it, and we are satisfied with it. We asked Sir Gotama about attainment of truth, and Sir Gotama explained attainment of truth; we like it, we approve of it, and we are satisfied with it. We asked Sir Gotama what is helpful for the attainment of truth, and Sir Gotama explained what is helpful for the attainment of truth; we like it, we approve of it, and we are satisfied with it. Whatever we asked Sir Gotama, Sir Gotama explained; we like it, we approve of it, and we are satisfied with it.
“Sir Gotama, previously we thought, ‘Who are these shaven-headed fake contemplatives – peasants, dark ones, offspring of the Kinsman‘s feet? Who understands the Dhamma?’ But now Sir Gotama has produced contemplative affection in me for contemplatives, contemplative serenity in me towards contemplatives, contemplative respect in me towards contemplatives.
“Magnificent, Sir Gotama! Magnificent, Sir Gotama! Sir Gotama, just as one might turn upright what was upside down, or reveal what was hidden, or explain the path to one who is confused, or bring a lamp into the darkness so those with eyes can see – in the same way the Dhamma has been shown in many ways by Sir Gotama. I go for refuge to Sir Gotama, and to the Dhamma, and to the monastic Saṅgha. May Sir Gotama remember me as a lay disciple who has gone for refuge for life.”
