‹ Library

Majjhima Nikāya 95

Caṅkīsutta

With Caṅkī · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

na so dhammo sudesiyo duṭṭhenā’ti.

It’s not easy for someone with hate 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;

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.

na so dhammo sudesiyo mūḷhenā’ti.

It’s not easy for someone with delusion to teach this.’

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 sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.
Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema;
na tveva tāva saccānuppatti hotī”ti.

Scrutinizing them in this way they see that they are purified of qualities that promote delusion. Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an attempt, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom. That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way. But this is not yet the 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.
“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti.
Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”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?” “By the cultivation, development, and making much of these very same things there is the attainment of truth. That’s how the attainment of truth is defined, Bhāradvāja. I describe the attainment of truth as defined in this way.”

“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.
Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?
Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ.
No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.
Yasmā ca kho padahati tasmā saccamanupāpuṇāti.
Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.

“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?” “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.”

“Padhānassa pana, bho gotama, katamo dhammo bahukāro?
Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“Padhānassa kho, bhāradvāja, tulanā bahukārā.
No cetaṁ tuleyya, nayidaṁ padaheyya.
Yasmā ca kho tuleti tasmā padahati.
Tasmā padhānassa tulanā bahukārā”ti.

“But what quality is helpful for striving?” “Weighing up the teachings is helpful for striving …

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

Making an attempt is helpful for weighing up the teachings …

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

Enthusiasm is helpful for making an attempt …

“Chandassa pana, bho gotama, katamo dhammo bahukāro?
Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.
“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.
No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha.
Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati.
Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

Acceptance of the teachings after deliberation is helpful for enthusiasm …

‹ Previous  ·  Page 5 of 6  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version