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Majjhima Nikāya 95

Caṅkīsutta

With Caṅkī · Translation: Bhikkhu Sujato, SuttaCentral

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of limitless praiseaparimāṇavaṇṇo forhi thatso worthybhavaṁ Gotama.gotamo.
even by one eachEkamekenapi by thattena factoraṅgena endowedsamannāgato notna deservesarahati, thatso worthybhavaṁ Gotamagotamo to usamhākaṁ for seeingdassanāya to approachupasaṅkamituṁ;
ratheratha indeedkho we ourselvesmayameva are fitarahāma thattaṁ worthybhavantaṁ Gotamagotamaṁ for seeingdassanāya to approach.upasaṅkamitunti.
By thatTena then,hi, sirs,bho, all of ussabbeva wemayaṁ the asceticsamaṇaṁ Gotamagotamaṁ for seeingdassanāya we shall approach."upasaṅkamissāmā”ti.

for the praise of the worthy Gotama is limitless. The possession of even a single one of these factors makes it inappropriate for 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.”

thenAtha indeedkho Caṅkīcaṅkī brahminbrāhmaṇo with a largemahatā with a group of brahminsbrāhmaṇagaṇena together withsaddhiṁ whereyena the Blessed Onebhagavā approached himtenupasaṅkami; having approachedupasaṅkamitvā with the Blessed Onebhagavatā together withsaddhiṁ exchanged greetingssammodi.
greetingSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ he sat downnisīdi.

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.

thenTena indeedkho andpana at the timesamayena the Blessed Onebhagavā with seniorvuddhehi seniorvuddhehi with brahminsbrāhmaṇehi togethersaddhiṁ somekiñci somekiñci conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā sittingnisinno washoti.
thenTena indeedkho andpana at the timesamayena Kāpaṭikakāpaṭiko namednāma studentmāṇavo youngdaharo tonsuredvuttasiro sixteen years oldsoḷasavassuddesiko by birthjātiyā, of threetiṇṇaṁ of Vedasvedānaṁ masterpāragū with vocabularies and ritual performancesanighaṇḍukeṭubhānaṁ with phonology and word classificationsākkharappabhedānaṁ with testaments as fifthitihāsapañcamānaṁ, word-by-word knowerpadako, grammarianveyyākaraṇo, in cosmology and the marks of a great manlokāyatamahāpurisalakkhaṇesu well versedanavayo in thattassaṁ assemblyparisāyaṁ sittingnisinno washoti.
heSo of seniorvuddhānaṁ seniorvuddhānaṁ of brahminsbrāhmaṇānaṁ with the Blessed Onebhagavatā togethersaddhiṁ conversingmantayamānānaṁ interruptingantarantarā conversationkathaṁ he interruptsopāteti.
thenAtha indeedkho the Blessed Onebhagavā Kāpaṭikakāpaṭikaṁ studentmāṇavaṁ rebukesapasādeti:
venerable“māyasmā Bhāradvājabhāradvājo of seniorvuddhānaṁ seniorvuddhānaṁ of brahminsbrāhmaṇānaṁ conversingmantayamānānaṁ interruptingantarantarā conversationkathaṁ let him interruptopātetu.
end of conversationKathāpariyosānaṁ venerableāyasmā Bhāradvājabhāradvājo let him waitāgametū”ti.
thusEvaṁ when spokenvutte, Caṅkīcaṅkī brahminbrāhmaṇo to the Blessed Onebhagavantaṁ this saidetadavoca:
do not“mā worthybhavaṁ Gotamagotamo Kāpaṭikakāpaṭikaṁ studentmāṇavaṁ rebukeapasādesi.

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. While the senior brahmins were conversing together with the Buddha, he interrupted. Then the Buddha rebuked Kāpaṭika, “Venerable Bhāradvāja, don’t interrupt the senior brahmins. Wait until they’ve finished speaking.” When he had spoken, Caṅkī said to the Buddha, “Worthy Gotama, don’t rebuke the student Kāpaṭika.

a gentlemankulaputto andca Kāpaṭikakāpaṭiko studentmāṇavo, learnedbahussuto andca Kāpaṭikakāpaṭiko studentmāṇavo, astutepaṇḍito andca Kāpaṭikakāpaṭiko studentmāṇavo, who enunciates wellkalyāṇavākkaraṇo andca Kāpaṭikakāpaṭiko studentmāṇavo, is capablepahoti andca Kāpaṭikakāpaṭiko studentmāṇavo with the worthybhotā Gotamagotamena withsaddhiṁ thisasmiṁ about the statementvacane to debatepaṭimantetun”ti.

He’s a gentleman, learned and astute, who enunciates well. He is capable of debating with the worthy Gotama about this.”

thenAtha indeedkho to the Blessed Onebhagavato this occurredetadahosi:
clearly“addhā indeedkho of Kāpaṭikakāpaṭikassa of the studentmāṇavassa belonging to the three Vedastevijjake in the scriptural heritagepāvacane talkkathā will bebhavissati.
thusTathā becausehi himnaṁ brahminsbrāhmaṇā put at the frontsampurekkharontī”ti.
thenAtha indeedkho of Kāpaṭikakāpaṭikassa of the studentmāṇavassa this occurredetadahosi:
when“yadā to meme the asceticsamaṇo Gotamagotamo eyecakkhuṁ will directupasaṁharissati, then Iathāhaṁ asceticsamaṇaṁ Gotamagotamaṁ questionpañhaṁ will askpucchissāmī”ti.
thenAtha indeedkho the Blessed Onebhagavā of Kāpaṭikakāpaṭikassa of the studentmāṇavassa with the mindcetasā knowing the reflection of the mindcetoparivitakkamaññāya whereyena Kāpaṭikakāpaṭiko studentmāṇavo theretena eyescakkhūni directedupasaṁhāsi.
thenAtha indeedkho of Kāpaṭikakāpaṭikassa of the studentmāṇavassa this occurredetadahosi:
engages with“samannāharati indeedkho memaṁ asceticsamaṇo Gotamagotamo.
why don't IYannūnāhaṁ asceticsamaṇaṁ Gotamagotamaṁ questionpañhaṁ should askpuccheyyan”ti.
thenAtha indeedkho Kāpaṭikakāpaṭiko studentmāṇavo to the Blessed Onebhagavantaṁ this saidetadavoca:
that which“yadidaṁ, worthybho Gotamagotama, of the brahminsbrāhmaṇānaṁ ancientporāṇaṁ hymnalmantapadaṁ by the lineage of testamentitihitihaparamparāya by canonical authoritypiṭakasampadāya, theretattha andca brahminsbrāhmaṇā categoricallyekaṁsena conclusionniṭṭhaṁ comegacchanti:
this very‘idameva truthsaccaṁ, futilemoghamaññan’ti.
hereIdha worthybhavaṁ Gotamagotamo what do you saykimāhā”ti?

Then it occurred to the Buddha, “Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. That’s why the brahmins put him at the front.” 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. 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: ‘This is the only truth, anything else is futile.’ What do you say about this?”

what“Kiṁ thenpana, Bhāradvājabhāradvāja, there isatthi anykoci of the brahminsbrāhmaṇānaṁ even a single brahminekabrāhmaṇopi whoyo says thusevamāha:
I this‘ahametaṁ I knowjānāmi, I thisahametaṁ I seepassāmi.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’”ti?
no“No indeed thishidaṁ, worthybho Gotamagotama”.
what“Kiṁ thenpana, Bhāradvājabhāradvāja, there isatthi anykoci of the brahminsbrāhmaṇānaṁ even a single tutorekācariyopi, even a tutors' tutorekācariyapācariyopi, up toyāva the seventhsattamā even to the generation of tutorsācariyamahayugāpi, whoyo says thusevamāha:
I this‘ahametaṁ I knowjānāmi, I thisahametaṁ I seepassāmi.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’”ti?
no“No indeed thishidaṁ, worthybho Gotamagotama”.
what“Kiṁ thenpana, Bhāradvājabhāradvāja, those whoyepi thosete of the brahminsbrāhmaṇānaṁ ancientpubbakā seersisayo of the hymnsmantānaṁ authorskattāro of the hymnsmantānaṁ propagatorspavattāro whose thisyesamidaṁ nowetarahi brahminsbrāhmaṇā ancientporāṇaṁ hymnalmantapadaṁ sunggītaṁ propagatedpavuttaṁ compiledsamihitaṁ they sing after ittadanugāyanti they chant after ittadanubhāsanti they chant after what was chantedbhāsitamanubhāsanti they teach after what was taughtvācitamanuvācenti namely this—Aṭṭhakaseyyathidaṁ—aṭṭhako Vāmakavāmako Vāmadevavāmadevo Vessāmittavessāmitto Yamadaggiyamataggi Aṅgīrasaaṅgīraso Bhāradvājabhāradvājo Vāseṭṭhavāseṭṭho Kassapakassapo Bhagubhagu,
they tootepi they said thusevamāhaṁsu:
we this‘mayametaṁ we knowjānāma, we thismayametaṁ we seepassāma.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’”ti?
no“No indeed thishidaṁ, worthybho Gotamagotama”.
thus“Iti it seemskira, Bhāradvājabhāradvāja, there is notnatthi anykoci of the brahminsbrāhmaṇānaṁ even a single brahminekabrāhmaṇopi whoyo says thusevamāha:

“Well, Bhāradvāja, is there even a single one of the brahmins who says this: ‘I know this, I see this: this is the only truth, anything else is futile’?” “No, worthy Gotama.” “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: ‘I know this, I see this: this is the only truth, anything else is futile’?” “No, worthy Gotama.” “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. Did even they say: ‘We know this, we see this: this is the only truth, anything else is futile’?” “No, worthy Gotama.” “So, Bhāradvāja, it seems that there is not a single one of the brahmins,

I this‘ahametaṁ I knowjānāmi, I thisahametaṁ I seepassāmi.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’ti;
there is notnatthi anyonekoci of the brahminsbrāhmaṇānaṁ even with one teacherekācariyopi even with a teacher and a teacher's teacherekācariyapācariyopi, even as far backyāva as the seventhsattamā even up to the seventh generation of tutorsācariyamahayugāpi, whoyo thus saysevamāha:
I this‘ahametaṁ I knowjānāmi, I thisahametaṁ I seepassāmi.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’ti;
even thoseyepi thosete of the brahminsbrāhmaṇānaṁ ancientpubbakā seersisayo of the mantrasmantānaṁ makerskattāro of the mantrasmantānaṁ promulgatorspavattāro of whom thisyesamidaṁ nowetarahi brahminsbrāhmaṇā ancientporāṇaṁ mantra textmantapadaṁ sunggītaṁ recitedpavuttaṁ collectedsamihitaṁ they chant after thistadanugāyanti they recite after thistadanubhāsanti they recite after what was saidbhāsitamanubhāsanti they recite after what was utteredvācitamanuvācenti that is to say—Aṭṭhakaseyyathidaṁ—aṭṭhako Vāmakavāmako Vāmadevavāmadevo Vessāmittavessāmitto Yamataggiyamataggi Aṅgīrasaaṅgīraso Bhāradvājabhāradvājo Vāseṭṭhavāseṭṭho Kassapakassapo Bhagubhagu, even theytepi notna thus saidevamāhaṁsu:
we this‘mayametaṁ we knowjānāma, we thismayametaṁ we seepassāma.
this onlyIdameva truthsaccaṁ, anything else is futilemoghamaññan’ti.
just asSeyyathāpi, Bhāradvājabhāradvāja, a queue of blind menandhaveṇi each holding the one in frontparamparāsaṁsattā even the first onepurimopi notna seespassati even the middle onemajjhimopi notna seespassati even the last onepacchimopi notna seespassati;
in the same wayevameva indeedkho, Bhāradvājabhāradvāja, like a queue of blind menandhaveṇūpamaṁ I thinkmaññe of the brahminsbrāhmaṇānaṁ statementbhāsitaṁ turns out to be—even the first onesampajjati—purimopi notna seespassati even the middle onemajjhimopi notna seespassati even the last onepacchimopi notna seespassati.
thatTaṁ whatkiṁ do you thinkmaññasi, Bhāradvājabhāradvāja,

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.’ Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja?

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