With Caṅkī

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario 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.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario 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”.ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario kosalānaṁ brāhmaṇagāmo tadavasari. He stayed in the Godswood of sal trees to the north of Opāsāda.*A grove in which offerings were made to the gods.Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.

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 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 fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching 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.”

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 abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario 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: Assosuṁ kho opāsādakā brāhmaṇagahapatikā: “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. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching 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. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Now 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 (DN 5:3.1), Kūṭadanta (DN 4:3.1), and Pāyāsi (DN 23:3.1). 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?”

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.*Also a favored siesta location for Soṇadaṇḍa (DN 5:3.1), Kūṭadanta (DN 4:3.1), and Pāyāsi (DN 23:3.1).Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato. He saw the brahmins and householders heading for the Godswood, Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. 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).Disvā khattaṁ āmantesi: “My butler, why are the brahmins and householders heading north for the Godswood?” “kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti?

“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 fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.”

“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 mendicants. He is staying in the Godswood to the north. “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. They’re going to see that worthy Gotama.” Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”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.’”

“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: “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: ‘Sirs, the brahmin Caṅkī asks ‘caṅkī, bho, brāhmaṇo evamāha—you to wait, as he will also go to see the ascetic Gotama.’” āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

“Yes, sir,” replied the butler, and did as he was asked.

“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 butler, and did as he was asked. “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.

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?”

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. Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. They heard that Assosuṁ kho te brāhmaṇā: the brahmin Caṅkī was going to see the ascetic Gotama. “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. They approached Caṅkī and said to him, Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: “Is it really true that you are going to see the ascetic Gotama?” “saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?

“Yes, gentlemen, it is true.”

“Evaṁ kho me, bho, hoti: ‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Yes, gentlemen, it is true.” “Evaṁ kho me, bho, hoti: ‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama;*Compare DN 4:5.2 and DN 5:6.2. it’s appropriate that he comes to see you.

“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! “Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. It’s not appropriate for you to go to see the ascetic Gotama;*Compare DN 4:5.2 and DN 5:6.2.Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; it’s appropriate that he comes to see you. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.

You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.*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.

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, stemming from a clean vessel, 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.Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for you to go to see the ascetic Gotama; 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; it’s appropriate that he comes to see you. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ.

You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala and the brahmin Pokkharasāti. …

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

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.”

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; Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; it’s appropriate that he comes to see you.” samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti.

“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.

“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, “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; and it’s not appropriate for him to come to see me. na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.

He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. 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.

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, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for the ascetic Gotama to come to see me; 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; rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

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 fit for training, teacher of gods and humans, awakened, blessed.’ …

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: Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ … ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

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 the worthy Gotama to come to see me, rather, it’s appropriate for me to go to see him.

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. Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. Any ascetic or brahmin who comes to stay in our village district is our guest, Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. and should be honored and respected as such. 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. For this reason, too, it’s not appropriate for the worthy Gotama to come to see me, Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

This 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.”

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;*Ekamekenapi tena → ekamekenapi bho (bj, sya-all, km, pts1ed) atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.

This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; for the praise of the worthy Gotama is limitless. aparimāṇavaṇṇo hi so bhavaṁ gotamo. The possession of even a single one of these factors makes it inappropriate for the worthy Gotama to come to see me, Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;*Ekamekenapi tena → ekamekenapi bho (bj, sya-all, km, pts1ed)rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Well then, gentlemen, let’s all go to see the ascetic Gotama.” Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.

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.

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. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

Now 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 (MN 93:3.1), 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 (Snp 1.4:1.3), Bhāradvāja the Fire-Worshiper (Snp 1.7:1.4), Bhāradvāja the Alms-Gatherer (SN 35.127:1.1), Bhāradvāja the Builder (SN 7.17:1.2), Bhāradvāja the Rude (SN 7.2:1.2), Bhāradvāja the Fiend (SN 7.3:1.2), Bhāradvāja the Bitter (SN 7.4:1.2), 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 (SN 3.11:7.1, Ud 6.2:8.1). 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.

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.*kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed) 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. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. And the student Kāpaṭika was sitting in that assembly. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.*This student’s education is like that of Assalāyana (MN 93:3.1), 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 (Snp 1.4:1.3), Bhāradvāja the Fire-Worshiper (Snp 1.7:1.4), Bhāradvāja the Alms-Gatherer (SN 35.127:1.1), Bhāradvāja the Builder (SN 7.17:1.2), Bhāradvāja the Rude (SN 7.2:1.2), Bhāradvāja the Fiend (SN 7.3:1.2), Bhāradvāja the Bitter (SN 7.4:1.2), 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 (SN 3.11:7.1, Ud 6.2:8.1). 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.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.*kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed)While the senior brahmins were conversing together with the Buddha, he interrupted. So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.

Then 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.”

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, Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: “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.“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. Wait until they’ve finished speaking.” Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.

When 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.”

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, Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, don’t rebuke the student Kāpaṭika. “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.” 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.

Then 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.”

Atha kho bhagavato etadahosi: “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.*kathā → kataṁ (bj, sya-all, km, pts1ed); kathaṁ (si, mr) | addhā kho kāpaṭikassa → etadahosi addh kho k etadahosi Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.

Then it occurred to the Buddha,*This passage is unique to to this sutta.Atha kho bhagavato etadahosi: “Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.*kathā → kataṁ (bj, sya-all, km, pts1ed); kathaṁ (si, mr) | addhā kho kāpaṭikassa → etadahosi addh kho k etadahosiThat’s why the brahmins put him at the front.” Tathā hi naṁ brāhmaṇā sampurekkharontī”ti.

Then 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.

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, Atha kho kāpaṭikassa māṇavassa etadahosi: “When the ascetic Gotama looks at me, I’ll ask him a question.” “yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti. Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi.

Then 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?”

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, Atha kho kāpaṭikassa māṇavassa etadahosi: “The ascetic Gotama is engaging with me. “samannāharati kho maṁ samaṇo gotamo. Why don’t I ask him a question?” Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti. Then he said, Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: “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.“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ, moghamaññan’ti. What do you say about this?” Idha bhavaṁ gotamo kimāhā”ti?

“Well, Bhāradvāja, is there even a single one of the brahmins who says this:*Compare MN 99:9.8. ‘I know this, I see this: this is the only truth, anything else is futile’?”

“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:*Compare MN 99:9.8.“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘I know this, I see this: ‘ahametaṁ jānāmi, ahametaṁ passāmi. this is the only truth, anything else is futile’?” Idameva saccaṁ, moghamaññan’”ti?

“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 DN 13:12.1. ‘I know this, I see this: this is the only truth, anything else is futile’?”

“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 tutor of the brahmins, or a tutors’ tutor, or anyone back to the seventh generation of tutors, who says this:*Compare DN 13:12.1.“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘I know this, I see this: ‘ahametaṁ jānāmi, ahametaṁ passāmi. this is the only truth, anything else is futile’?” 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.*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’?”

“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.*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).“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, Did even they say: tepi evamāhaṁsu: ‘We know this, we see this: ‘mayametaṁ jānāma, mayametaṁ passāma. this is the only truth, anything else is futile’?” 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 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.’

“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, “Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; not even anyone back to the seventh generation of tutors, natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; nor even the ancient seers of the brahmins who say: 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: ‘We know this, we see this: ‘mayametaṁ jānāma, mayametaṁ passāma. this is the only truth, anything else is futile.’ Idameva saccaṁ, moghamaññan’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.*The “blind following the blind” is also at MN 95:13.24 and MN 99:9.25. 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?”

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 saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario 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.*The “blind following the blind” is also at MN 95:13.24 and MN 99:9.25. 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.Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. What do you think, Bhāradvāja? Taṁ kiṁ maññasi, bhāradvāja, This being so, doesn’t the brahmins’ faith turn out to be baseless?” nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario sampajjatī”ti?

“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 (MN 95:12.6). Ākāra in this context means “reason”, as at MN 47:10.2; 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.’”

“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 transmission. “Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. These five things can be seen to turn out in two different ways. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. What five? Katame pañca? 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 (MN 95:12.6). Ākāra in this context means “reason”, as at MN 47:10.2; the current sutta expands on the ideas there. | Khanti is usually better rendered “acceptance” than the common “patience”.Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Even though you have full faith in something, it may be vacuous, hollow, and false. Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; And even if you don’t have full faith in something, it may be true and real, not otherwise. no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. 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”.Api ca, bhāradvāja, surucitaṁyeva hoti …pe… something may be well transmitted … svānussutaṁyeva hoti …pe… something may be well thought out … suparivitakkitaṁyeva hoti …pe… something may be well deliberated, it may be vacuous, hollow, and false. sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; And even if something is not well deliberated, it may be true and real, not otherwise. no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. 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).Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: ‘This is the only truth, anything else is futile.’” ‘idameva saccaṁ, moghamaññan’”ti.

“But worthy Gotama, how do you define the preservation of truth?”

“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“But worthy Gotama, how do you define the preservation of truth?” “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“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.”

“Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṁ me saddhā’ti— iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘idameva saccaṁ, moghamaññan’ti (…).*(…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed) 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, “Saddhā cepi, bhāradvāja, purisassa hoti; they preserve truth by saying, ‘Such is my faith.’ ‘evaṁ me saddhā’ti—But they don’t yet come to the categorical conclusion: iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ, moghamaññan’ti (…).*(…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed)If a person has a belief … Ruci cepi, bhāradvāja, purisassa hoti …pe… or has received an oral transmission … anussavo cepi, bhāradvāja, purisassa hoti …pe… or has a reasoned reflection about something … ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… or has accepted a view after contemplation, diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’ ‘evaṁ me diṭṭhinijjhānakkhantī’ti—But they don’t yet come to the categorical conclusion: iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ, moghamaññan’ti. 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.Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; But this is not yet the awakening to the truth.” na tveva tāva saccānubodho hotī”ti.

“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?”

“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, worthy Gotama. We regard the preservation of truth as defined in this way. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. But worthy Gotama, how do you define awakening to the truth?” Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“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 AN 4.117 and AN 5.144. ‘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.’

“Idha, bhāradvāja, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.*Idha → idha kira (sya-all, km, mr) 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.*dukkhāya → dukkhāyāti (sabbattha) Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.*Tathārūpo → tathā (bj, sya-all, km, pts1ed) | tathārūpo → tathā (bj, sya-all, km, pts1ed) 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 mendicant living supported by a town or village. “Idha, bhāradvāja, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.*Idha → idha kira (sya-all, km, mr)A householder or their child approaches and scrutinizes them for three kinds of things: Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—things that arouse greed, things that provoke hate, and things that promote delusion.*For these phrases, compare AN 4.117 and AN 5.144.lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. ‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya—or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that arouse greed. ‘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.*dukkhāya → dukkhāyāti (sabbattha)Rather, that venerable has bodily and verbal behavior like that of someone without greed. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa.*Tathārūpo → tathā (bj, sya-all, km, pts1ed) | tathārūpo → tathā (bj, sya-all, km, pts1ed)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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with greed to teach this.’ na so dhammo sudesiyo luddhenā’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.’

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. Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. ‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya—or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that provoke hate. ‘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. Rather, that venerable has bodily and verbal behavior like that of someone without hate. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. 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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with hate to teach this.’ na so dhammo sudesiyo duṭṭhenā’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.’

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. Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. ‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya—or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that promote delusion. ‘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. Rather, that venerable has bodily and verbal behavior like that of someone without delusion. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. 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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with delusion to teach this.’ na so dhammo sudesiyo mūḷhenā’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, examine 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, MN 47:16.1, MN 60:4.1) 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.”

Yato 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 satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.*dhatānaṁ → dhāritānaṁ (pts1ed, mr) 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. Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they 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, MN 47:16.1, MN 60:4.1) as opposed to “blind faith”. But faith is only the beginning of the long and demanding process described here.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 satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.*dhatānaṁ → dhāritānaṁ (pts1ed, mr)That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; But this is not yet the attainment of truth.” na tveva tāva saccānuppatti hotī”ti.

“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?”

“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, worthy Gotama. I regard the awakening to truth as defined in this way. “Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. But worthy Gotama, how do you define the attainment of truth?” Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“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.”

“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanābhāvanāCultivo o desarrollo mental; meditación. El tercero de los tres fundamentos para la acción meritoria. Ver también dāna y sīla.Ver en el glosario 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 attainment of truth.*Typically this distinction refers to the stream-enterer and the arahant.“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanābhāvanāCultivo o desarrollo mental; meditación. El tercero de los tres fundamentos para la acción meritoria. Ver también dāna y sīla.Ver en el glosario bahulīkammaṁ saccānuppatti hoti. That’s how the attainment of truth is defined, Bhāradvāja. I describe the attainment of truth as defined in this way.” Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.

“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?”

“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 attainment of truth is defined, worthy Gotama. I regard the attainment of truth as defined in this way. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. But what quality is helpful for arriving at the truth?” Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”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.”

“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. “Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. If you don’t strive, you won’t arrive at the truth. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. You arrive at the truth because you strive. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. That’s why striving is helpful for arriving at the truth.” Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.

“But what quality is helpful for striving?”

“Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“But what quality is helpful for striving?” “Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.

“Weighing up the teachings is helpful for striving …*Tulanā is literally “weighing”, here in the applied sense of “evaluating”.

“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 …*Tulanā is literally “weighing”, here in the applied sense of “evaluating”.“Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṁ tuleyya, nayidaṁ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.

Zeal 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.

“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.

“Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Zeal 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.“Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṁ ussaheyya, nayidaṁ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.

Enthusiasm is helpful for zeal …

“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.

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Enthusiasm is helpful for zeal … “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṁ chando jāyetha, nayidaṁ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.

Acceptance of the teachings after deliberation is helpful for enthusiasm …

“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.

“Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Acceptance of the teachings after deliberation is helpful for enthusiasm … “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.

Examining the meaning of the teachings is helpful for accepting them after deliberation …

“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.

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Examining the meaning of the teachings is helpful for accepting them after deliberation … “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.

Remembering the teachings is helpful for examining their meaning …

“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.

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Remembering the teachings is helpful for examining their meaning … “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.

Hearing the teachings is helpful for remembering the teachings …

“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.

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Hearing the teachings is helpful for remembering the teachings … “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.

Active listening is helpful for hearing the teachings …

“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.

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Active listening is helpful for hearing the teachings … “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.

Paying homage is helpful for active listening …

“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.

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Paying homage is helpful for active listening … “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṁ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

Approaching is helpful for paying homage …

“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.

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Approaching is helpful for paying homage … “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”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.”

“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.

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Faith is helpful for approaching a teacher. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. If you don’t give rise to faith, you won’t approach a teacher. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. You approach a teacher because you have faith. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. That’s why faith is helpful for approaching a teacher.” Tasmā upasaṅkamanassa saddhā bahukārā”ti.

“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.

“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 the worthy Gotama about the preservation of truth, and he has answered me. “Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked the worthy Gotama about awakening to the truth, and he has answered me. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked the worthy Gotama about the attainment of truth, and he has answered me. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked the worthy Gotama about the things that are helpful for the attainment of truth, and he has answered me. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Whatever I have asked the worthy Gotama about he has answered me. Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.

Worthy 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 fondness, confidence, and respect for ascetics!

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.

Worthy Gotama, I used to think this: Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman next to those who understand the teaching?’ ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? The Buddha has inspired me to have fondness, confidence, and respect for ascetics! Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ.

Excellent, 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.

Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, worthy Gotama! … Abhikkantaṁ, bho gotama …pe… 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.upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.