MN95: Caṅkīsutta - With Caṅkī
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn95:1.1So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Opāsāda.Opāsāda does not appear anywhere else. We later hear of Caṅkī’s longhouse (pāsāda), a luxurious residence to the north of the town on the way to the Godswood. Perhaps, then, Opāsāda means “below the mansion”. He stayed in the Godswood of sal trees to the north of Opāsāda.A grove in which offerings were made to the gods.
mn95:2.1Now 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.Caṅkī is regularly mentioned along with other senior brahmins Tārukkha, Pokkharasāti, Jānussoṇi, and Todeyya (DN13:2.1, MN98:2.1, MN99:13.3, Snp3.9). His name is obscure; spelled caṅgī in Sanskrit, it is perhaps related to the gatāgate caṅgimā of Mahā-subhāṣita-Saṁgraha 7235-1, where it refers to the sensual walk of a young woman; dictionaries record the sense “beautiful” for Kannada caṁgi and Sanskrit caṅgiman.
“Royal park” is rājadāya (cp. migadāya, “deer park”).
A brahmadeyya is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. Similar grants are mentioned in the Dīgha Nikāya at DN3:1.2.1, DN5:1.4, DN12:1.3, and DN23:1.4.
mn95:3.1The 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 mendicants. 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 divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
mn95:4.1Then, exiting Opāsāda, they formed into companies and headed north to the Godswood.
mn95:5.1Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap.Also a favored siesta location for Soṇadaṇḍa (DN5:3.1), Kūṭadanta (DN4:3.1), and Pāyāsi (DN23:3.1). He saw the brahmins and householders heading for the Godswood, and addressed his butler,The khatta (“butler”; Sanskrit kṣattṛ) was a senior member of the household staff, responsible for management of activities (Śatapatha Brāhmaṇa 5.3.1.7). “My butler, why are the brahmins and householders heading north for the Godswood?”
mn95:6.1“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of mendicants. 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 worthy Gotama.”
mn95:6.5“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.’”
mn95:6.8“Yes, sir,” replied the butler, and did as he was asked.
mn95:7.1Now 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?”
mn95:7.6“Yes, gentlemen, it is true.”
mn95:8.1“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama;Compare DN4:5.1 and DN5:6.1. it’s appropriate that he comes to see you.
mn95:8.4You 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.Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records of the family lineage. 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.
mn95:8.7You’re rich, affluent, and wealthy. … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. …Brahmavarcasa (“divine lustre”) commonly describes a spiritual or ethereal beauty due to ritual (Śatapatha Brāhmaṇa 13.1.9, 2.3.1, 4.1.1), or simply the healthy glow from time in the sun, which if overdone leads to sunburn (eg. Taittirīya Saṁhita 2.10.2). Brahmavarṇa (“divine looks”), on the other hand, seems unknown in the Vedic tradition.
For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing lustre”. You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You teach the tutors of many, and teach three hundred young students to recite the hymns. …Notice that the royal endowment was not just for a luxury residence, it was the site of a major international college. Kings invested in education. You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala and the brahmin Pokkharasāti. …
mn95:8.15You 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. 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.”
mn95:9.1When they had spoken, Caṅkī said to those brahmins:
mn95:9.2“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.
mn95:9.4He 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.
mn95:9.7When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …
mn95:9.8He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
mn95:9.9Though 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. …
mn95:9.10He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …
mn95:9.11He is ethical, possessing ethical conduct that is noble and skillful. …
mn95:9.12He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …
mn95:9.13He’s a tutor of tutors. …
mn95:9.14He has ended sensual desire, and is rid of caprice. …
mn95:9.15He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
mn95:9.16He went forth from an eminent family of unbroken aristocratic lineage. …
mn95:9.17He went forth from a rich, affluent, and wealthy family. …
mn95:9.18People come from distant lands and distant countries to question him. …“Distant land” (tiroraṭṭha) is defined at Bhikkhuni Pacittiya 38 as “any land other than where one is living”.
mn95:9.19Many thousands of deities have gone for refuge for life to him. …
mn95:9.20He 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.’ …
mn95:9.22He has the thirty-two marks of a great man. …
mn95:9.23King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …Bimbisāra’s refuge is at Khandaka 1 verse 209 - .
mn95:9.24King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …Pasenadi’s refuge is at SN3.1 verse 14.
mn95:9.25The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …Refuge of Pokkharasāti and family is at DN3:2.22.1.
mn95:9.26The 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 the worthy Gotama to come to see me, rather, it’s appropriate for me to go to see him.
mn95:9.33This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless. The possession of even a single one of these factors makes it inappropriate for the worthy 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.”
mn95:10.1Then 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.
mn95:11.1Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins. And the student Kāpaṭika was sitting in that assembly. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.This student’s education is like that of Assalāyana (MN93:3.1), but his character could not be more different. His name has a variety of spellings in Pali and Sanskrit, but the correct form is kāpaṭika from kapaṭa, “fraud”. Kauṭilya explains that fraudulent students (chātraḥ kāpaṭikaḥ) were spies installed by kings to test the loyalty of subjects (Arthaśāstra 1.10.11, 1.11.1–2), for which they were paid handsomely (5.3.22). Note that the Buddha calls him Bhāradvāja; this follows the convention in Pali that brahmins of that name are distinguished by epithets, often unflattering: Bhāradvāja the Farmer (Snp1.4), Bhāradvāja the Fire-Worshiper (Snp1.7), Bhāradvāja the Alms-Gatherer (SN35.127), Bhāradvāja the Builder (SN7.17), Bhāradvāja the Rude (SN7.2), Bhāradvāja the Fiend (SN7.3), Bhāradvāja the Bitter (SN7.4), and so on. Thus Kāpaṭika would have been an epithet recognizing that he was the king’s spy, a practice to which Pasenadi openly admits (SN3.11 verse 7 - , Ud 6.2 verse 8 - ). This was the downside of building a religious institution on the king’s largess. Whether he was recognized as a spy at the time, or the epithet was applied later, is uncertain, but at some point it seems the meaning was forgotten and the epithet was taken to be his proper name. While the senior brahmins were conversing together with the Buddha, he interrupted.
mn95:11.4Then the Buddha rebuked Kāpaṭika, “Venerable Bhāradvāja, don’t interrupt the senior brahmins.It is rare for the Buddha to address a lay person as “venerable” (āyasmā). It seems the form is excessively polite to soften the rebuke. Wait until they’ve finished speaking.”
mn95:11.7When he had spoken, Caṅkī said to the Buddha, “Worthy Gotama, don’t rebuke the student Kāpaṭika. He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.”
mn95:12.1Then it occurred to the Buddha,This passage is unique to to this sutta. “Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. That’s why the brahmins put him at the front.”
mn95:12.4Then Kāpaṭika thought, “When the ascetic Gotama looks at me, I’ll ask him a question.”
Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him.
mn95:12.7Then Kāpaṭika thought, “The ascetic Gotama is engaging with me. Why don’t I ask him a question?” Then he said, “Worthy Gotama, regarding that which by the lineage of testament and by canonical authority is the ancient hymnal of the brahmins, the brahmins come to the categorical conclusion:The “lineage of testament” (itihitihaparamparā); “canonical authority” (piṭakasampadā); “ancient hymnal” (porāṇaṁ mantapadaṁ): these refer to the Vedas. ‘This is the only truth, anything else is futile.’ What do you say about this?”
mn95:13.1“Well, Bhāradvāja, is there even a single one of the brahmins who says this:Compare MN99:9.8. ‘I know this, I see this: this is the only truth, anything else is futile’?”
mn95:13.4“No, worthy Gotama.”
mn95:13.5“Well, is there even a single tutor of the brahmins, or a tutors’ tutor, or anyone back to the seventh generation of tutors, who says this:Compare DN13:12.1. ‘I know this, I see this: this is the only truth, anything else is futile’?”
mn95:13.8“No, worthy Gotama.”
mn95:13.9“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.The ten names in Pali include the seven authors of the so-called “family books” of the Rig Veda (Maṇḍalas 2–8). As founders of poetic lineages, we often find works by their descendants, which are not always confined to their dedicated family book. Poems by the other three authors are mostly outside the family books. Thus the sages listed here cover most of the Rig Veda, although the Vedic tradition records many other authors as well.
Atri Bhauma (Maṇḍala 5, rather than Aṣṭaka Vaiśvāmitra of 10.104); Vamra(ka) Vaikhānasa (10.99; see 9.66); Vāmadeva Gautama (Maṇḍala 4); Viśvāmitra Gāthina (Maṇḍala 3); Jamadagni Bhārgava was a descendant of Bhṛgu (several hymns mostly in Maṇḍalas 9 and 10); Aṅgirasa is identified with Agni as the founder of a lineage of poet-singers (Maṇḍala 8); Bharadvāja Bārhaspatya (Maṇḍala 6); Vasiṣṭha Maitrāvaruṇi (Maṇḍala 7); Kaśyapa Mārīca (several hymns mostly in Maṇḍalas 9 and 10); Bhṛgu was the bringer of fire from heaven whose adoptive descendant was Gṛtsamada Bhārgava Śaunaka (Maṇḍala 2). Did even they say: ‘We know this, we see this: this is the only truth, anything else is futile’?”
mn95:13.13“No, worthy Gotama.”
mn95:13.14“So, Bhāradvāja, it seems that there is not a single one of the brahmins, not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who say: ‘We know this, we see this: this is the only truth, anything else is futile.’
mn95:13.23Suppose 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.The “blind following the blind” is also at MN99:9.25. Maitrī Upaniṣad 7.8–9 turns it around, saying that the blind teach false doctrines aimed at destroying the Vedas, “the doctrine of not-self” (nairātmyavāda), an obvious reference to Buddhists. We also find it at Kaṭha Upaniṣad 1.2.5, Muṇḍaka Upaniṣad 1.2.8, Mahābhārata 2.38.3, and the Jain Sūyagaḍa 1.1.2.19. 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?”
mn95:14.1“The brahmins don’t just honor this because of faith, but also because of oral transmission.”“Faith” is saddhā (see note on MN26:15.8)
“Oral transmission” is anussava. While the idea of oral tradition was of course central to Vedism, we don’t seem to find the term until later (eg. Bhāgavata Purāṇa 5.8.29; Śrīdhara’s commentary on Bhagavad-Gītā 18.3).
See too MN76:24.1.
mn95:14.2“First you relied on faith, now you speak of oral transmission. These five things can be seen to turn out in two different ways. What five? Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.Parivitakka means “train of thought”, as when the Buddha reads Kāpaṭika’s thoughts above (MN95:12.4). Ākāra in this context means “reason”, as at MN47:10.1; the current sutta expands on the ideas there.
Khanti is usually better rendered “acceptance” than the common “patience”. Even though you have full faith in something, it may be vacuous, 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 fully endorse something …Ruci means “liking, preference”, and from there takes the sense of “endorsing” an idea or belief, in which case it can be translated as “opinion”. something may be well transmitted … something may be well thought out … something may be well deliberated, it may be vacuous, hollow, and false. And even if something is not well deliberated, it may be true and real, not otherwise. For a sensible person who is preserving truth this is not sufficient to come to the categorical conclusion:This sutta introduces the important epistemological distinction between the “preservation of truth” (saccānurakkhaṇā), the “awakening to the truth” (saccānubodha), and the “attainment of the truth” (saccānuppatti). ‘This is the only truth, anything else is futile.’”
mn95:15.1“But worthy Gotama, how do you define the preservation of truth?”
mn95:15.3“If a person has faith, they preserve truth by saying, ‘Such is my faith.’ But they don’t yet come to the categorical conclusion: ‘This is the only truth, anything else is futile.’
If a person has a belief … 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 categorical conclusion: ‘This is the only truth, anything else is futile.’ That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.This is essentially the standard used in references today: one should accurately represent one’s sources. But this is not yet the awakening to the truth.”
mn95:16.1“That’s how the preservation of truth is defined, worthy Gotama. We regard the preservation of truth as defined in this way. But worthy Gotama, how do you define awakening to the truth?”
mn95:17.1“Bhāradvāja, take the case of a mendicant 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.For these phrases, compare AN4.117 and AN5.144. ‘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.’
mn95:18.1Scrutinizing 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.’
mn95:19.1Scrutinizing 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.’
mn95:20.1Scrutinizing 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 deliberation. Then enthusiasm springs up; they apply zeal, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom.Here we see the meaning of the Buddhist “grounded faith” (ākāravatī saddhā, MN47:16.1, MN60:4.1) as opposed to “blind faith”. But faith is only the beginning of the long and demanding process described here. 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 attainment of truth.”
mn95:21.1“That’s how the awakening to truth is defined, worthy Gotama. I regard the awakening to truth as defined in this way. But worthy Gotama, how do you define the attainment of truth?”
mn95:21.4“By the cultivation, development, and making much of these very same things there is the attainment of truth.Typically this distinction refers to the stream-enterer and the arahant. That’s how the attainment of truth is defined, Bhāradvāja. I describe the attainment of truth as defined in this way.”
mn95:22.1“That’s how the attainment of truth is defined, worthy Gotama. I regard the attainment of truth as defined in this way. But what quality is helpful for arriving at the truth?”
mn95:22.4“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.” “But what quality is helpful for striving?”
mn95:23.3“Weighing up the teachings is helpful for striving …Tulanā is literally “weighing”, here in the applied sense of “evaluating”.
mn95:24.1Zeal is helpful for weighing up the teachings …Here, “zeal” (ussāha) is making an effort to understand the teachings, while “striving” (padhāna) is making an effort in meditation.
mn95:25.1Enthusiasm is helpful for zeal …
mn95:26.1Acceptance of the teachings after deliberation is helpful for enthusiasm …
mn95:27.1Reflecting on the meaning of the teachings is helpful for accepting them after deliberation …
mn95:28.1Remembering the teachings is helpful for reflecting on their meaning …
mn95:29.1Hearing the teachings is helpful for remembering the teachings …
mn95:30.1Active listening is helpful for hearing the teachings …
mn95:31.1Paying homage is helpful for active listening …
mn95:32.1Approaching is helpful for paying homage …
mn95:33.1Faith 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.”
mn95:34.1“I’ve asked the worthy Gotama about the preservation of truth, and he has answered me. I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about awakening to the truth, and he has answered me. I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about the attainment of truth, and he has answered me. I endorse and accept this, and am satisfied with it. I’ve asked the worthy Gotama about the things that are helpful for the attainment of truth, and he has answered me. I endorse and accept this, and am satisfied with it. Whatever I have asked the worthy Gotama about he has answered me. I endorse and accept this, and am satisfied with it.
mn95:34.11Worthy Gotama, I used to think this: ‘Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman next to those who understand the teaching?’ The Buddha has inspired me to have love, confidence, and respect for ascetics!
mn95:35.1Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”That Kāpaṭika should sincerely go forth does not conflict with him being a spy; it is a conversion story. In authoritarian countries today, spies are regularly placed in monasteries for the same reason. There are stories of how, after being placed for many years and seeing not a hotbed of sedition but a place for wisdom and goodness, such spies feel shame and genuinely convert to Buddhism.
1Evaṁ 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.
Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
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.
2Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ.
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?
"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.
"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.
"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.
3Tena 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?
"Evaṁ kho me, bho, hoti: ‘Ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’"ti.
"Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.
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.
Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo … pe … bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo … pe … bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe … bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato … pe … bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe … bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti … pe … bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe … bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe … bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
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.
4Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:
"Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
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.
5Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca … pe …
6Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito … pe …
7Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito … pe …
8Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …
9Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato … pe …
10Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …
11Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo … pe …
12Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …
13Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …
14Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā … pe …
15Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …
16Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti … pe …
17Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni … pe …
18Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti … pe …
19Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato … pe …
20Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato … pe …
21Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato … pe …
22Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato … pe …
23Samaṇo 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.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṁ gotamo. Ekamekenapi tena 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.
24Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: "māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. Kathāpariyosānaṁ āyasmā bhāradvājo āgametū"ti.
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.
Atha kho bhagavato etadahosi: "addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṁ brāhmaṇā sampurekkharontī"ti.
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.
25Atha 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?
"Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’"ti?
"No hidaṁ, bho gotama".
"Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’"ti?
"No hidaṁ, bho gotama".
"Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṁsu: ‘mayametaṁ jānāma, mayametaṁ passāma. Idameva saccaṁ, moghamaññan’"ti?
"No hidaṁ, bho gotama".
26"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.
27Seyyathāpi, 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?
"Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī"ti.
"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.
28"Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"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.
29"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.
"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. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo 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.
30Yato 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.
31Yato 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.
32Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; na tveva tāva saccānuppatti hotī"ti.
33"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. "Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā"ti.
34"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. "Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṁ bahukāran"ti.
35"Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā"ti.
"Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṁ tuleyya, nayidaṁ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā"ti.
36"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.
37"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.
38"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.
39"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.
40"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.
41"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.
42"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.
43"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.
44"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.
45"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.
46"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.
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.
Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Caṅkīsuttaṁ niṭṭhitaṁ pañcamaṁ.