| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९५
Majjhima Nikāya 95
The Middle-Length Suttas Collection 95
चङ्कीसुत्त
Caṅkīsutta
With Caṅkī
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन ओपासादं नाम कोसलानं ब्राह्मणगामो तदवसरि। तत्र सुदं भगवा ओपासादे विहरति उत्तरेन ओपासादं देववने सालवने।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Opāsāda. He stayed in the Godswood of sal trees to the north of Opāsāda.
तेन खो पन समयेन चङ्की ब्राह्मणो ओपासादं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं।
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.
अस्सोसुं खो ओपासादका ब्राह्मणगहपतिका: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं ओपासादं अनुप्पत्तो, ओपासादे विहरति उत्तरेन ओपासादं देववने सालवने। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosuṁ kho opāsādakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
The brahmins and householders of Opāsāda heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Opāsāda together with a large Saṅgha of bhikkhus. He is staying in the Godswood to the north. He has this good reputation: ‘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.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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. It’s good to see such perfected ones.”
अथ खो ओपासादका ब्राह्मणगहपतिका ओपासादा निक्खमित्वा सङ्घसङ्घी गणीभूता उत्तरेनमुखा गच्छन्ति येन देववनं सालवनं।
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.
तेन खो पन समयेन चङ्की ब्राह्मणो उपरिपासादे दिवासेय्यं उपगतो। अद्दसा खो चङ्की ब्राह्मणो ओपासादके ब्राह्मणगहपतिके ओपासादा निक्खमित्वा सङ्घसङ्घी गणीभूते उत्तरेनमुखं येन देववनं सालवनं तेनुपसङ्कमन्ते। दिस्वा खत्तं आमन्तेसि: “किं नु खो, भो खत्ते, ओपासादका ब्राह्मणगहपतिका ओपासादा निक्खमित्वा सङ्घसङ्घी गणीभूता उत्तरेनमुखा गच्छन्ति येन देववनं सालवनन्”ति?
Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti?
Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for the Godswood, and addressed his steward, “My steward, why are the brahmins and householders heading north for the Godswood?”
“अत्थि, भो चङ्की, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं ओपासादं अनुप्पत्तो, ओपासादे विहरति उत्तरेन ओपासादं देववने सालवने। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। तमेते भवन्तं गोतमं दस्सनाय गच्छन्ती”ति।
“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti.
“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of bhikkhus. He is staying in the Godswood to the north. He has this good reputation: ‘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.’ They’re going to see that Master Gotama.”
“तेन हि, भो खत्ते, येन ओपासादका ब्राह्मणगहपतिका तेनुपसङ्कम; उपसङ्कमित्वा ओपासादके ब्राह्मणगहपतिके एवं वदेहि: ‘चङ्की, भो, ब्राह्मणो एवमाह—आगमेन्तु किर भोन्तो, चङ्कीपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: ‘caṅkī, bho, brāhmaṇo evamāha—āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Caṅkī asks you to wait, as he will also go to see the ascetic Gotama.’”
“एवं, भो”ति खो सो खत्तो चङ्किस्स ब्राह्मणस्स पटिस्सुत्वा येन ओपासादका ब्राह्मणगहपतिका तेनुपसङ्कमि; उपसङ्कमित्वा ओपासादके ब्राह्मणगहपतिके एतदवोच: “चङ्की, भो, ब्राह्मणो एवमाह: ‘आगमेन्तु किर भोन्तो, चङ्कीपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: “caṅkī, bho, brāhmaṇo evamāha: ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, sir,” replied the steward, and did as he was asked.
तेन खो पन समयेन नानावेरज्जकानं ब्राह्मणानं पञ्चमत्तानि ब्राह्मणसतानि ओपासादे पटिवसन्ति केनचिदेव करणीयेन। अस्सोसुं खो ते ब्राह्मणा: “चङ्की किर ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति। अथ खो ते ब्राह्मणा येन चङ्की ब्राह्मणो तेनुपसङ्कमिंसु; उपसङ्कमित्वा चङ्किं ब्राह्मणं एतदवोचुं: “सच्चं किर भवं चङ्की समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति?
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business. They heard that the brahmin Caṅkī was going to see the ascetic Gotama. They approached Caṅkī and said to him, “Is it really true that you are going to see the ascetic Gotama?”
“एवं खो मे, भो, होति: ‘अहं समणं गोतमं दस्सनाय उपसङ्कमिस्सामीऽ”ति।
“Evaṁ kho me, bho, hoti: ‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Yes, gentlemen, it is true.”
“मा भवं चङ्की समणं गोतमं दस्सनाय उपसङ्कमि। न अरहति भवं चङ्की समणं गोतमं दस्सनाय उपसङ्कमितुं; समणोत्वेव गोतमो अरहति भवन्तं चङ्किं दस्सनाय उपसङ्कमितुं।
“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.
“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.
भवञ्हि चङ्की उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि भवं चङ्की उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति भवं चङ्की समणं गोतमं दस्सनाय उपसङ्कमितुं; समणोत्वेव गोतमो अरहति भवन्तं चङ्किं दस्सनाय उपसङ्कमितुं।
Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.
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. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.
भवञ्हि चङ्की अड्ढो महद्धनो महाभोगो …पे…
Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe…
You’re rich, affluent, and wealthy. …
भवञ्हि चङ्की तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो …पे…
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, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
भवञ्हि चङ्की अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे…
bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī1 akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as Brahmā, remarkable to behold. …
भवञ्हि चङ्की सीलवा वुद्धसीली वुद्धसीलेन समन्नागतो …पे…
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …
भवञ्हि चङ्की कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
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. …
भवञ्हि चङ्की बहूनं आचरियपाचरियो, तीणि माणवकसतानि मन्ते वाचेति …पे…
bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…
You teach the teachers of many, and teach three hundred students to recite the hymns. …
भवञ्हि चङ्की रञ्ञो पसेनदिस्स कोसलस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे… भवञ्हि चङ्की ब्राह्मणस्स पोक्खरसातिस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala and the brahmin Pokkharasādi. …
भवञ्हि चङ्की ओपासादं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं।
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.
यम्पि भवं चङ्की ओपासादं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं, इमिनापङ्गेन न अरहति भवं चङ्की समणं गोतमं दस्सनाय उपसङ्कमितुं; समणोत्वेव गोतमो अरहति भवन्तं चङ्किं दस्सनाय उपसङ्कमितुन्”ति।
Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.
For all these reasons it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.”
एवं वुत्ते, चङ्की ब्राह्मणो ते ब्राह्मणे एतदवोच:
Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:
When they had spoken, Caṅkī said to those brahmins:
“तेन हि, भो, ममपि सुणाथ, यथा मयमेव अरहाम तं समणं गोतमं दस्सनाय उपसङ्कमितुं; न त्वेव अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं।
“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, and it’s not appropriate for him to come to see me.
समणो खलु, भो, गोतमो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि, भो, समणो गोतमो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं; अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं।
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
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. For this reason it’s not appropriate for the ascetic Gotama to come to see me; rather, it’s appropriate for me to go to see him.
समणो खलु, भो, गोतमो पहूतं हिरञ्ञसुवण्णं ओहाय पब्बजितो भूमिगतञ्च वेहासट्ठञ्च …पे…
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe…
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
समणो खलु, भो, गोतमो दहरोव समानो युवा सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा अगारस्मा अनगारियं पब्बजितो …पे…
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, black-haired, blessed with youth, in the prime of life. …
समणो खलु, भो, गोतमो अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो …पे…
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. …
समणो खलु, भो, गोतमो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे…
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 Brahmā, remarkable to behold. …
समणो खलु, भो, गोतमो सीलवा अरियसीली कुसलसीली कुसलेन सीलेन समन्नागतो …पे…
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …
समणो खलु, भो, गोतमो कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
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. …
समणो खलु, भो, गोतमो बहूनं आचरियपाचरियो …पे…
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a teacher of teachers. …
समणो खलु, भो, गोतमो खीणकामरागो विगतचापल्लो …पे…
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …
समणो खलु, भो, गोतमो कम्मवादी किरियवादी अपापपुरेक्खारो ब्रह्मञ्ञाय पजाय …पे…
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. …
समणो खलु, भो, गोतमो उच्चा कुला पब्बजितो असम्भिन्ना खत्तियकुला …पे…
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …
समणो खलु, भो, गोतमो अड्ढा कुला पब्बजितो महद्धना महाभोगा …पे…
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …
समणं खलु, भो, गोतमं तिरोरट्ठा तिरोजनपदा संपुच्छितुं आगच्छन्ति …पे…
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe…
People come from distant lands and distant countries to question him. …
समणं खलु, भो, गोतमं अनेकानि देवतासहस्सानि पाणेहि सरणं गतानि …पे…
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Many thousands of deities have gone for refuge for life to him. …
समणं खलु, भो, गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति …पे…
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
He has this good reputation: ‘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.’ …
समणो खलु, भो, गोतमो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो …पे…
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He has the thirty-two marks of a great man. …
समणं खलु, भो, गोतमं राजा मागधो सेनियो बिम्बिसारो सपुत्तदारो पाणेहि सरणं गतो …पे…
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. …
समणं खलु, भो, गोतमं राजा पसेनदि कोसलो सपुत्तदारो पाणेहि सरणं गतो …पे…
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. …
समणं खलु, भो, गोतमं ब्राह्मणो पोक्खरसाति सपुत्तदारो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasādi and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणो खलु, भो, गोतमो ओपासादं अनुप्पत्तो ओपासादे विहरति उत्तरेन ओपासादं देववने सालवने। ये खो ते समणा वा ब्राह्मणा वा अम्हाकं गामक्खेत्तं आगच्छन्ति, अतिथी नो ते होन्ति। अतिथी खो पनम्हेहि सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा। यम्पि समणो गोतमो ओपासादं अनुप्पत्तो ओपासादे विहरति उत्तरेन ओपासादं देववने सालवने, अतिथिम्हाकं समणो गोतमो। अतिथि खो पनम्हेहि सक्कातब्बो गरुकातब्बो मानेतब्बो पूजेतब्बो। इमिनापङ्गेन न अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं; अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं।
Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. 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; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
The ascetic Gotama has arrived to stay in the Godswood to the north of Opāsāda. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such. For this reason, too, it’s not appropriate for Master Gotama to come to see me, rather, it’s appropriate for me to go to see him.
एत्तके खो अहं, भो, तस्स भोतो गोतमस्स वण्णे परियापुणामि, नो च खो सो भवं गोतमो एत्तकवण्णो; अपरिमाणवण्णो हि सो भवं गोतमो। एकमेकेनपि तेन अङ्गेन समन्नागतो न अरहति, सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं; अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुन्ति। तेन हि, भो, सब्बेव मयं समणं गोतमं दस्सनाय उपसङ्कमिस्सामा”ति।
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṁ gotamo. Ekamekenapi tena2 aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, for the praise of Master Gotama is limitless. The possession of even a single one of these factors makes it inappropriate for Master Gotama to come to see me, rather, it’s appropriate for me to go to see him. Well then, gentlemen, let’s all go to see the ascetic Gotama.”
अथ खो चङ्की ब्राह्मणो महता ब्राह्मणगणेन सद्धिं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि।
Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
तेन खो पन समयेन भगवा वुद्धेहि वुद्धेहि ब्राह्मणेहि सद्धिं किञ्चि किञ्चि कथं सारणीयं वीतिसारेत्वा निसिन्नो होति। तेन खो पन समयेन कापटिको नाम माणवो दहरो वुत्तसिरो सोळसवस्सुद्देसिको जातिया, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो तस्सं परिसायं निसिन्नो होति। सो वुद्धानं वुद्धानं ब्राह्मणानं भगवता सद्धिं मन्तयमानानं अन्तरन्तरा कथं ओपातेति।
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko3 nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.
Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins. And the brahmin student Kāpaṭika was sitting in that assembly. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. While the senior brahmins were conversing together with the Buddha, he interrupted.
अथ खो भगवा कापटिकं माणवं अपसादेति: “मायस्मा भारद्वाजो वुद्धानं वुद्धानं ब्राह्मणानं मन्तयमानानं अन्तरन्तरा कथं ओपातेतु। कथापरियोसानं आयस्मा भारद्वाजो आगमेतू”ति।
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: “māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.
Then the Buddha rebuked Kāpaṭika, “Venerable Bhāradvāja, don’t interrupt the senior brahmins. Wait until they’ve finished speaking.”
एवं वुत्ते, चङ्की ब्राह्मणो भगवन्तं एतदवोच: “मा भवं गोतमो कापटिकं माणवं अपसादेसि। कुलपुत्तो च कापटिको माणवो, बहुस्सुतो च कापटिको माणवो, पण्डितो च कापटिको माणवो, कल्याणवाक्करणो च कापटिको माणवो, पहोति च कापटिको माणवो भोता गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति।
Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. 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.
When he had spoken, Caṅkī said to the Buddha, “Master Gotama, don’t rebuke the student Kāpaṭika. He’s a gentleman, learned, astute, a good speaker. He is capable of having a dialogue with Master Gotama about this.”
अथ खो भगवतो एतदहोसि: “अद्धा खो कापटिकस्स माणवस्स तेविज्जके पावचने कथा भविस्सति। तथा हि नं ब्राह्मणा सम्पुरेक्खरोन्ती”ति।
Atha kho bhagavato etadahosi: “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā4 bhavissati. Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.
Then it occurred to the Buddha, “Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. That’s why they put him at the front.”
अथ खो कापटिकस्स माणवस्स एतदहोसि: “यदा मे समणो गोतमो चक्खुं उपसंहरिस्सति, अथाहं समणं गोतमं पञ्हं पुच्छिस्सामी”ति। अथ खो भगवा कापटिकस्स माणवस्स चेतसा चेतोपरिवितक्कमञ्ञाय येन कापटिको माणवो तेन चक्खूनि उपसंहासि।
Atha kho kāpaṭikassa māṇavassa etadahosi: “yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.
Then Kāpaṭika thought, “When the ascetic Gotama looks at me, I’ll ask him a question.” Then the Buddha, knowing what Kāpaṭika was thinking, looked at him.
अथ खो कापटिकस्स माणवस्स एतदहोसि: “समन्नाहरति खो मं समणो गोतमो। यन्नूनाहं समणं गोतमं पञ्हं पुच्छेय्यन्”ति। अथ खो कापटिको माणवो भगवन्तं एतदवोच: “यदिदं, भो गोतम, ब्राह्मणानं पोराणं मन्तपदं इतिहितिहपरम्पराय पिटकसम्पदाय, तत्थ च ब्राह्मणा एकंसेन निट्ठं गच्छन्ति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति। इध भवं गोतमो किमाहा”ति?
Atha kho kāpaṭikassa māṇavassa etadahosi: “samannāharati kho maṁ samaṇo gotamo. Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti. Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: “yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: ‘idameva saccaṁ, moghamaññan’ti. Idha bhavaṁ gotamo kimāhā”ti?
Then Kāpaṭika thought, “The ascetic Gotama is engaging with me. Why don’t I ask him a question?” Then he said, “Master Gotama, regarding that which by the lineage of testament and by canonical authority is the ancient hymnal of the brahmins, the brahmins come to the definite conclusion: ‘This is the only truth, other ideas are silly.’ What do you say about this?”
“किं पन, भारद्वाज, अत्थि कोचि ब्राह्मणानं एकब्राह्मणोपि यो एवमाह: ‘अहमेतं जानामि, अहमेतं पस्सामि। इदमेव सच्चं, मोघमञ्ञन्ऽ”ति?
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’”ti?
“Well, Bhāradvāja, is there even a single one of the brahmins who says this: ‘I know this, I see this: this is the only truth, other ideas are silly’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“किं पन, भारद्वाज, अत्थि कोचि ब्राह्मणानं एकाचरियोपि, एकाचरियपाचरियोपि, याव सत्तमा आचरियमहयुगापि, यो एवमाह: ‘अहमेतं जानामि, अहमेतं पस्सामि। इदमेव सच्चं, मोघमञ्ञन्ऽ”ति?
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’”ti?
“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this: ‘I know this, I see this: this is the only truth, other ideas are silly’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“किं पन, भारद्वाज, येपि ते ब्राह्मणानं पुब्बका इसयो मन्तानं कत्तारो मन्तानं पवत्तारो येसमिदं एतरहि ब्राह्मणा पोराणं मन्तपदं गीतं पवुत्तं समिहितं तदनुगायन्ति तदनुभासन्ति भासितमनुभासन्ति वाचितमनुवाचेन्ति सेय्यथिदं—अट्ठको वामको वामदेवो वेस्सामित्तो यमतग्गि अङ्गीरसो भारद्वाजो वासेट्ठो कस्सपो भगु, तेपि एवमाहंसु: ‘मयमेतं जानाम, मयमेतं पस्साम। इदमेव सच्चं, मोघमञ्ञन्ऽ”ति?
“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, tepi evamāhaṁsu: ‘mayametaṁ jānāma, mayametaṁ passāma. Idameva saccaṁ, moghamaññan’”ti?
“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. Did even they say: ‘We know this, we see this: this is the only truth, other ideas are silly’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“इति किर, भारद्वाज, नत्थि कोचि ब्राह्मणानं एकब्राह्मणोपि यो एवमाह: ‘अहमेतं जानामि, अहमेतं पस्सामि। इदमेव सच्चं, मोघमञ्ञन्ऽति; नत्थि कोचि ब्राह्मणानं एकाचरियोपि एकाचरियपाचरियोपि, याव सत्तमा आचरियमहयुगापि, यो एवमाह: ‘अहमेतं जानामि, अहमेतं पस्सामि। इदमेव सच्चं, मोघमञ्ञन्ऽति; येपि ते ब्राह्मणानं पुब्बका इसयो मन्तानं कत्तारो मन्तानं पवत्तारो येसमिदं एतरहि ब्राह्मणा पोराणं मन्तपदं गीतं पवुत्तं समिहितं तदनुगायन्ति तदनुभासन्ति भासितमनुभासन्ति वाचितमनुवाचेन्ति सेय्यथिदं—अट्ठको वामको वामदेवो वेस्सामित्तो यमतग्गि अङ्गीरसो भारद्वाजो वासेट्ठो कस्सपो भगु, तेपि न एवमाहंसु: ‘मयमेतं जानाम, मयमेतं पस्साम। इदमेव सच्चं, मोघमञ्ञन्ऽति।
“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘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: ‘mayametaṁ jānāma, mayametaṁ passāma. Idameva saccaṁ, moghamaññan’ti.
“So, Bhāradvāja, it seems that there is not a single one of the brahmins, not even anyone back to the seventh generation of teachers, nor even the ancient seers of the brahmins who say: ‘We know this, we see this: this is the only truth, other ideas are silly.’
सेय्यथापि, भारद्वाज, अन्धवेणि परम्परासंसत्ता पुरिमोपि न पस्सति मज्झिमोपि न पस्सति पच्छिमोपि न पस्सति; एवमेव खो, भारद्वाज, अन्धवेणूपमं मञ्ञे ब्राह्मणानं भासितं सम्पज्जति—पुरिमोपि न पस्सति मज्झिमोपि न पस्सति पच्छिमोपि न पस्सति। तं किं मञ्ञसि, भारद्वाज, ननु एवं सन्ते ब्राह्मणानं अमूलिका सद्धा सम्पज्जती”ति?
Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. Taṁ kiṁ maññasi, bhāradvāja, nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?
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. 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. What do you think, Bhāradvāja? This being so, doesn’t the brahmins’ faith turn out to be baseless?”
“न ख्वेत्थ, भो गोतम, ब्राह्मणा सद्धायेव पयिरुपासन्ति, अनुस्सवापेत्थ ब्राह्मणा पयिरुपासन्ती”ति।
“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.”
“पुब्बेव खो त्वं, भारद्वाज, सद्धं अगमासि, अनुस्सवं इदानि वदेसि। पञ्च खो इमे, भारद्वाज, धम्मा दिट्ठेव धम्मे द्वेधा विपाका। कतमे पञ्च? सद्धा, रुचि, अनुस्सवो, आकारपरिवितक्को, दिट्ठिनिज्झानक्खन्ति—इमे खो, भारद्वाज, पञ्च धम्मा दिट्ठेव धम्मे द्वेधा विपाका। अपि च, भारद्वाज, सुसद्दहितंयेव होति, तञ्च होति रित्तं तुच्छं मुसा; नो चेपि सुसद्दहितं होति, तञ्च होति भूतं तच्छं अनञ्ञथा। अपि च, भारद्वाज, सुरुचितंयेव होति …पे… स्वानुस्सुतंयेव होति …पे… सुपरिवितक्कितंयेव होति …पे… सुनिज्झायितंयेव होति, तञ्च होति रित्तं तुच्छं मुसा; नो चेपि सुनिज्झायितं होति, तञ्च होति भूतं तच्छं अनञ्ञथा। सच्चमनुरक्खता, भारद्वाज, विञ्ञुना पुरिसेन नालमेत्थ एकंसेन निट्ठं गन्तुं: ‘इदमेव सच्चं, मोघमञ्ञन्ऽ”ति।
“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Api ca, bhāradvāja, surucitaṁyeva hoti …pe… svānussutaṁyeva hoti …pe… suparivitakkitaṁyeva hoti …pe… sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: ‘idameva saccaṁ, moghamaññan’”ti.
“First you relied on faith, now you speak of oral tradition. These five things can be seen to turn out in two different ways. What five? Faith, preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration. Even though you have full faith in something, it may be void, hollow, and false. And even if you don’t have full faith in something, it may be true and real, not otherwise. Even though you have a strong preference for something … something may be accurately transmitted … something may be well contemplated … something may be well considered, it may be void, hollow, and false. And even if something is not well considered, it may be true and real, not otherwise. For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion: ‘This is the only truth, other ideas are silly.’”
“कित्तावता पन, भो गोतम, सच्चानुरक्खणा होति, कित्तावता सच्चमनुरक्खति? सच्चानुरक्खणं मयं भवन्तं गोतमं पुच्छामा”ति।
“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“But Master Gotama, how do you define the preservation of truth?”
“सद्धा चेपि, भारद्वाज, पुरिसस्स होति; ‘एवं मे सद्धाऽति—इति वदं सच्चमनुरक्खति, न त्वेव ताव एकंसेन निट्ठं गच्छति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति (…)। रुचि चेपि, भारद्वाज, पुरिसस्स होति …पे… अनुस्सवो चेपि, भारद्वाज, पुरिसस्स होति …पे… आकारपरिवितक्को चेपि, भारद्वाज, पुरिसस्स होति …पे… दिट्ठिनिज्झानक्खन्ति चेपि, भारद्वाज, पुरिसस्स होति; ‘एवं मे दिट्ठिनिज्झानक्खन्तीऽति—इति वदं सच्चमनुरक्खति, न त्वेव ताव एकंसेन निट्ठं गच्छति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति। एत्तावता खो, भारद्वाज, सच्चानुरक्खणा होति, एत्तावता सच्चमनुरक्खति, एत्तावता च मयं सच्चानुरक्खणं पञ्ञपेम; न त्वेव ताव सच्चानुबोधो होती”ति।
“Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṁ me saddhā’ti—iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti (…). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṁ me diṭṭhinijjhānakkhantī’ti—iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; na tveva tāva saccānubodho hotī”ti.
“If a person has faith, they preserve truth by saying, ‘Such is my faith.’ But they don’t yet come to the definite conclusion: ‘This is the only truth, other ideas are silly.’ If a person has a preference … or has received an oral transmission … or has a reasoned reflection about something … or has accepted a view after contemplation, they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’ But they don’t yet come to the definite conclusion: ‘This is the only truth, other ideas are silly.’ That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way. But this is not yet the awakening to the truth.”
“एत्तावता, भो गोतम, सच्चानुरक्खणा होति, एत्तावता सच्चमनुरक्खति, एत्तावता च मयं सच्चानुरक्खणं पेक्खाम। कित्तावता पन, भो गोतम, सच्चानुबोधो होति, कित्तावता सच्चमनुबुज्झति? सच्चानुबोधं मयं भवन्तं गोतमं पुच्छामा”ति।
“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“That’s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way. But Master Gotama, how do you define awakening to the truth?”
“इध, भारद्वाज, भिक्खु अञ्ञतरं गामं वा निगमं वा उपनिस्साय विहरति। तमेनं गहपति वा गहपतिपुत्तो वा उपसङ्कमित्वा तीसु धम्मेसु समन्नेसति—लोभनीयेसु धम्मेसु, दोसनीयेसु धम्मेसु, मोहनीयेसु धम्मेसु। अत्थि नु खो इमस्सायस्मतो तथारूपा लोभनीया धम्मा यथारूपेहि लोभनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खायाति? तमेनं समन्नेसमानो एवं जानाति: ‘नत्थि खो इमस्सायस्मतो तथारूपा लोभनीया धम्मा यथारूपेहि लोभनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खाय। तथारूपो खो पनिमस्सायस्मतो कायसमाचारो तथारूपो वचीसमाचारो यथा तं अलुद्धस्स। यं खो पन अयमायस्मा धम्मं देसेति, गम्भीरो सो धम्मो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो; न सो धम्मो सुदेसियो लुद्धेनाऽति।
“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo5 kho panimassāyasmato kāyasamācāro tathārūpo6 vacīsamācāro yathā taṁ aluddhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’ti.
“Bhāradvāja, take the case of a bhikkhu living supported by a town or village. A householder or their child approaches and scrutinizes them for three kinds of things: things that arouse greed, things that provoke hate, and things that promote delusion. ‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say that they know, even though they don’t know, or that they see, even though they don’t see; or that they might encourage others to do what is for their lasting harm and suffering?’ Scrutinizing them they find: ‘This venerable has no such qualities that arouse greed. Rather, that venerable has bodily and verbal behavior like that of someone without greed. 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. It’s not easy for someone with greed to teach this.’
यतो नं समन्नेसमानो विसुद्धं लोभनीयेहि धम्मेहि समनुपस्सति ततो नं उत्तरि समन्नेसति दोसनीयेसु धम्मेसु। अत्थि नु खो इमस्सायस्मतो तथारूपा दोसनीया धम्मा यथारूपेहि दोसनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खायाति? तमेनं समन्नेसमानो एवं जानाति: ‘नत्थि खो इमस्सायस्मतो तथारूपा दोसनीया धम्मा यथारूपेहि दोसनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खाय। तथारूपो खो पनिमस्सायस्मतो कायसमाचारो तथारूपो वचीसमाचारो यथा तं अदुट्ठस्स। यं खो पन अयमायस्मा धम्मं देसेति, गम्भीरो सो धम्मो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो; न सो धम्मो सुदेसियो दुट्ठेनाऽति।
Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’ti.
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. ‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say that they know, even though they don’t know, or that they see, even though they don’t see; or that they might encourage others to do what is for their lasting harm and suffering?’ Scrutinizing them they find: ‘This venerable has no such qualities that provoke hate. Rather, that venerable has bodily and verbal behavior like that of someone without hate. 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. It’s not easy for someone with hate to teach this.’
यतो नं समन्नेसमानो विसुद्धं दोसनीयेहि धम्मेहि समनुपस्सति, ततो नं उत्तरि समन्नेसति मोहनीयेसु धम्मेसु। अत्थि नु खो इमस्सायस्मतो तथारूपा मोहनीया धम्मा यथारूपेहि मोहनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खायाति? तमेनं समन्नेसमानो एवं जानाति: ‘नत्थि खो इमस्सायस्मतो तथारूपा मोहनीया धम्मा यथारूपेहि मोहनीयेहि धम्मेहि परियादिन्नचित्तो अजानं वा वदेय्य—जानामीति, अपस्सं वा वदेय्य—पस्सामीति, परं वा तदत्थाय समादपेय्य यं परेसं अस्स दीघरत्तं अहिताय दुक्खाय। तथारूपो खो पनिमस्सायस्मतो कायसमाचारो तथारूपो वचीसमाचारो यथा तं अमूळ्हस्स। यं खो पन अयमायस्मा धम्मं देसेति, गम्भीरो सो धम्मो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो; न सो धम्मो सुदेसियो मूळ्हेनाऽति।
Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Tamenaṁ samannesamāno evaṁ jānāti: ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’ti.
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. ‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say that they know, even though they don’t know, or that they see, even though they don’t see; or that they might encourage others to do what is for their lasting harm and suffering?’ Scrutinizing them they find: ‘This venerable has no such qualities that promote delusion. Rather, that venerable has bodily and verbal behavior like that of someone without delusion. 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. It’s not easy for someone with delusion to teach this.’
यतो नं समन्नेसमानो विसुद्धं मोहनीयेहि धम्मेहि समनुपस्सति; अथ तम्हि सद्धं निवेसेति, सद्धाजातो उपसङ्कमति, उपसङ्कमन्तो पयिरुपासति, पयिरुपासन्तो सोतं ओदहति, ओहितसोतो धम्मं सुणाति, सुत्वा धम्मं धारेति, धतानं धम्मानं अत्थं उपपरिक्खति, अत्थं उपपरिक्खतो धम्मा निज्झानं खमन्ति, धम्मनिज्झानक्खन्तिया सति छन्दो जायति, छन्दजातो उस्सहति, उस्सहित्वा तुलेति, तुलयित्वा पदहति, पहितत्तो समानो कायेन चेव परमसच्चं सच्छिकरोति पञ्ञाय च नं अतिविज्झ पस्सति। एत्तावता खो, भारद्वाज, सच्चानुबोधो होति, एत्तावता सच्चमनुबुज्झति, एत्तावता च मयं सच्चानुबोधं पञ्ञपेम; न त्वेव ताव सच्चानुप्पत्ति होती”ति।
Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ7 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. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; na tveva tāva saccānuppatti hotī”ti.
Scrutinizing them in this way they see that they are purified of qualities that promote delusion. 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 consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way. But this is not yet the arrival at the truth.”
“एत्तावता, भो गोतम, सच्चानुबोधो होति, एत्तावता सच्चमनुबुज्झति, एत्तावता च मयं सच्चानुबोधं पेक्खाम। कित्तावता पन, भो गोतम, सच्चानुप्पत्ति होति, कित्तावता सच्चमनुपापुणाति? सच्चानुप्पत्तिं मयं भवन्तं गोतमं पुच्छामा”ति।
“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“That’s how the awakening to truth is defined, Master Gotama. I regard the awakening to truth as defined in this way. But Master Gotama, how do you define the arrival at the truth?”
“तेसंयेव, भारद्वाज, धम्मानं आसेवना भावना बहुलीकम्मं सच्चानुप्पत्ति होति। एत्तावता खो, भारद्वाज, सच्चानुप्पत्ति होति, एत्तावता सच्चमनुपापुणाति, एत्तावता च मयं सच्चानुप्पत्तिं पञ्ञपेमा”ति।
“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.
“By the cultivation, development, and making much of these very same things there is the arrival at the truth. That’s how the arrival at the truth is defined, Bhāradvāja. I describe the arrival at the truth as defined in this way.”
“एत्तावता, भो गोतम, सच्चानुप्पत्ति होति, एत्तावता सच्चमनुपापुणाति, एत्तावता च मयं सच्चानुप्पत्तिं पेक्खाम। सच्चानुप्पत्तिया पन, भो गोतम, कतमो धम्मो बहुकारो? सच्चानुप्पत्तिया बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति।
“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“That’s how the arrival at the truth is defined, Master Gotama. I regard the arrival at the truth as defined in this way. But what quality is helpful for arriving at the truth?”
“सच्चानुप्पत्तिया खो, भारद्वाज, पधानं बहुकारं। नो चेतं पदहेय्य, नयिदं सच्चमनुपापुणेय्य। यस्मा च खो पदहति तस्मा सच्चमनुपापुणाति। तस्मा सच्चानुप्पत्तिया पधानं बहुकारन्”ति।
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.
“Striving is helpful for arriving at the truth. If you don’t strive, you won’t arrive at the truth. You arrive at the truth because you strive. That’s why striving is helpful for arriving at the truth.”
“पधानस्स पन, भो गोतम, कतमो धम्मो बहुकारो? पधानस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति।
“Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“But what quality is helpful for striving?”
“पधानस्स खो, भारद्वाज, तुलना बहुकारा। नो चेतं तुलेय्य, नयिदं पदहेय्य। यस्मा च खो तुलेति तस्मा पदहति। तस्मा पधानस्स तुलना बहुकारा”ति।
“Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṁ tuleyya, nayidaṁ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.
“Weighing up the teachings is helpful for striving …
“तुलनाय पन, भो गोतम, कतमो धम्मो बहुकारो? तुलनाय बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “तुलनाय खो, भारद्वाज, उस्साहो बहुकारो। नो चेतं उस्सहेय्य, नयिदं तुलेय्य। यस्मा च खो उस्सहति तस्मा तुलेति। तस्मा तुलनाय उस्साहो बहुकारो”ति।
“Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṁ ussaheyya, nayidaṁ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.
Making an effort is helpful for weighing up the teachings …
“उस्साहस्स पन, भो गोतम, कतमो धम्मो बहुकारो? उस्साहस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “उस्साहस्स खो, भारद्वाज, छन्दो बहुकारो। नो चेतं छन्दो जायेथ, नयिदं उस्सहेय्य। यस्मा च खो छन्दो जायति तस्मा उस्सहति। तस्मा उस्साहस्स छन्दो बहुकारो”ति।
“Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṁ chando jāyetha, nayidaṁ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.
Enthusiasm is helpful for making an effort …
“छन्दस्स पन, भो गोतम, कतमो धम्मो बहुकारो? छन्दस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “छन्दस्स खो, भारद्वाज, धम्मनिज्झानक्खन्ति बहुकारा। नो चेते धम्मा निज्झानं खमेय्युं, नयिदं छन्दो जायेथ। यस्मा च खो धम्मा निज्झानं खमन्ति तस्मा छन्दो जायति। तस्मा छन्दस्स धम्मनिज्झानक्खन्ति बहुकारा”ति।
“Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha. Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
Acceptance of the teachings after consideration is helpful for enthusiasm …
“धम्मनिज्झानक्खन्तिया पन, भो गोतम, कतमो धम्मो बहुकारो? धम्मनिज्झानक्खन्तिया बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “धम्मनिज्झानक्खन्तिया खो, भारद्वाज, अत्थूपपरिक्खा बहुकारा। नो चेतं अत्थं उपपरिक्खेय्य, नयिदं धम्मा निज्झानं खमेय्युं। यस्मा च खो अत्थं उपपरिक्खति तस्मा धम्मा निज्झानं खमन्ति। तस्मा धम्मनिज्झानक्खन्तिया अत्थूपपरिक्खा बहुकारा”ति।
“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ. Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
Reflecting on the meaning of the teachings is helpful for accepting them after consideration …
“अत्थूपपरिक्खाय पन, भो गोतम, कतमो धम्मो बहुकारो? अत्थूपपरिक्खाय बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “अत्थूपपरिक्खाय खो, भारद्वाज, धम्मधारणा बहुकारा। नो चेतं धम्मं धारेय्य, नयिदं अत्थं उपपरिक्खेय्य। यस्मा च खो धम्मं धारेति तस्मा अत्थं उपपरिक्खति। तस्मा अत्थूपपरिक्खाय धम्मधारणा बहुकारा”ति।
“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya. Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.
Remembering the teachings is helpful for reflecting on their meaning …
“धम्मधारणाय पन, भो गोतम, कतमो धम्मो बहुकारो? धम्मधारणाय बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “धम्मधारणाय खो, भारद्वाज, धम्मस्सवनं बहुकारं। नो चेतं धम्मं सुणेय्य, नयिदं धम्मं धारेय्य। यस्मा च खो धम्मं सुणाति तस्मा धम्मं धारेति। तस्मा धम्मधारणाय धम्मस्सवनं बहुकारन्”ति।
“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ. No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya. Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti.
Hearing the teachings is helpful for remembering the teachings …
“धम्मस्सवनस्स पन, भो गोतम, कतमो धम्मो बहुकारो? धम्मस्सवनस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “धम्मस्सवनस्स खो, भारद्वाज, सोतावधानं बहुकारं। नो चेतं सोतं ओदहेय्य, नयिदं धम्मं सुणेय्य। यस्मा च खो सोतं ओदहति तस्मा धम्मं सुणाति। तस्मा धम्मस्सवनस्स सोतावधानं बहुकारन्”ति।
“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ. No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya. Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti.
Listening is helpful for hearing the teachings …
“सोतावधानस्स पन, भो गोतम, कतमो धम्मो बहुकारो? सोतावधानस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “सोतावधानस्स खो, भारद्वाज, पयिरुपासना बहुकारा। नो चेतं पयिरुपासेय्य, नयिदं सोतं ओदहेय्य। यस्मा च खो पयिरुपासति तस्मा सोतं ओदहति। तस्मा सोतावधानस्स पयिरुपासना बहुकारा”ति।
“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṁ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.
Paying homage is helpful for listening …
“पयिरुपासनाय पन, भो गोतम, कतमो धम्मो बहुकारो? पयिरुपासनाय बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “पयिरुपासनाय खो, भारद्वाज, उपसङ्कमनं बहुकारं। नो चेतं उपसङ्कमेय्य, नयिदं पयिरुपासेय्य। यस्मा च खो उपसङ्कमति तस्मा पयिरुपासति। तस्मा पयिरुपासनाय उपसङ्कमनं बहुकारन्”ति।
“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti.
Approaching is helpful for paying homage …
“उपसङ्कमनस्स पन, भो गोतम, कतमो धम्मो बहुकारो? उपसङ्कमनस्स बहुकारं धम्मं मयं भवन्तं गोतमं पुच्छामा”ति। “उपसङ्कमनस्स खो, भारद्वाज, सद्धा बहुकारा। नो चेतं सद्धा जायेथ, नयिदं उपसङ्कमेय्य। यस्मा च खो सद्धा जायति तस्मा उपसङ्कमति। तस्मा उपसङ्कमनस्स सद्धा बहुकारा”ति।
“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti.
Faith is helpful for approaching a teacher. If you don’t give rise to faith, you won’t approach a teacher. You approach a teacher because you have faith. That’s why faith is helpful for approaching a teacher.”
“सच्चानुरक्खणं मयं भवन्तं गोतमं अपुच्छिम्ह, सच्चानुरक्खणं भवं गोतमो ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च तेन चम्ह अत्तमना। सच्चानुबोधं मयं भवन्तं गोतमं अपुच्छिम्ह, सच्चानुबोधं भवं गोतमो ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च तेन चम्ह अत्तमना। सच्चानुप्पत्तिं मयं भवन्तं गोतमं अपुच्छिम्ह, सच्चानुप्पत्तिं भवं गोतमो ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च तेन चम्ह अत्तमना। सच्चानुप्पत्तिया बहुकारं धम्मं मयं भवन्तं गोतमं अपुच्छिम्ह, सच्चानुप्पत्तिया बहुकारं धम्मं भवं गोतमो ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च तेन चम्ह अत्तमना। यंयदेव च मयं भवन्तं गोतमं अपुच्छिम्ह तंतदेव भवं गोतमो ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च तेन चम्ह अत्तमना।
“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi; tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.
“I’ve asked Master Gotama about the preservation of truth, and he has answered me. I like and accept this, and am satisfied with it. I’ve asked Master Gotama about awakening to the truth, and he has answered me. I like and accept this, and am satisfied with it. I’ve asked Master Gotama about the arrival at the truth, and he has answered me. I like and accept this, and am satisfied with it. I’ve asked Master Gotama about the things that are helpful for the arrival at the truth, and he has answered me. I like and accept this, and am satisfied with it. Whatever I have asked Master Gotama about he has answered me. I like and accept this, and am satisfied with it.
मयञ्हि, भो गोतम, पुब्बे एवं जानाम: ‘के च मुण्डका समणका इब्भा कण्हा बन्धुपादापच्चा, के च धम्मस्स अञ्ञातारोऽति? अजनेसि वत मे भवं गोतमो समणेसु समणपेमं, समणेसु समणपसादं, समणेसु समणगारवं।
Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ.
Master Gotama, I used to think this: ‘Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman to be counted alongside those who understand the teaching?’ The Buddha has inspired me to have love, confidence, and respect for ascetics!
अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
चङ्कीसुत्तं निट्ठितं पञ्चमं।
Caṅkīsuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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