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Majjhima Nikāya 95

Caṅkīsutta

With Caṅkī · Translation: Bhikkhu Sujato, SuttaCentral

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nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?

This being so, doesn’t the brahmins’ faith turn out to be baseless?”

“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.
“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:

“The brahmins don’t just honor this because of faith, but also because of oral transmission.” “First you relied on faith, now you speak of oral transmission. These five things can be seen to turn out in two different ways in this very life. What five? Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation. 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 … 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:

‘idameva saccaṁ, moghamaññan’”ti.

‘This is the only truth, anything else is futile.’”

“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.

“But worthy Gotama, how do you define the preservation of truth?” “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 endorses something … or has received an oral transmission … or has a reasoned train of thought about something … or has accepted a view after deliberation, they preserve truth by saying, ‘Such is the view I have accepted after deliberation.’ 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. But this is not yet the 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. But worthy Gotama, how do you define awakening to the truth?”

“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.

“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 qualities: qualities that arouse greed, things that provoke hate, and things that promote delusion. ‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say that they know, even though they don’t know, or that they see, even though they don’t see; or that they might encourage others to do what is for their lasting harm and suffering?’ Scrutinizing them they find: ‘This venerable has no such qualities that arouse greed. Rather, that venerable has bodily and verbal behavior like that of someone without greed.

Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;
na so dhammo sudesiyo luddhenā’ti.

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.’

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;

Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they scrutinize 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.

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