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Majjhima Nikāya 95

Caṅkīsutta

With Caṅkī · Translation: Bhikkhu Sujato, SuttaCentral

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is it notnanu thusevaṁ beingsante of the brahminsbrāhmaṇānaṁ baselessamūlikā faithsaddhā turns outsampajjatī”ti?

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

not“Na herekhvettha, sirbho Gotamagotama, brahminsbrāhmaṇā because of faithsaddhāyeva honorpayirupāsanti, also because of oral transmission hereanussavāpettha brahminsbrāhmaṇā honorpayirupāsantī”ti.
first“Pubbeva indeedkho youtvaṁ, Bhāradvājabhāradvāja, faithsaddhaṁ you relied onagamāsi, oral transmissionanussavaṁ nowidāni you speakvadesi.
fivePañca indeedkho theseime, Bhāradvājabhāradvāja, thingsdhammā in this very lifediṭṭheva in this lifedhamme in two waysdvedhā turn outvipākā.
whichKatame fivepañca?
faithSaddhā, endorsementruci, oral transmissionanussavo, reasoned train of thoughtākāraparivitakko, acceptance of a view after deliberationdiṭṭhinijjhānakkhanti—
theseime indeedkho, Bhāradvājabhāradvāja, fivepañca thingsdhammā in this very lifediṭṭheva in this lifedhamme in two waysdvedhā turn outvipākā.
butApi andca, Bhāradvājabhāradvāja, fully believedsusaddahitaṁyeva it ishoti, and thattañca ishoti vacuousrittaṁ hollowtucchaṁ falsemusā;
notno even ifcepi fully believedsusaddahitaṁ it ishoti, and thattañca ishoti truebhūtaṁ realtacchaṁ not otherwiseanaññathā.
butApi andca, Bhāradvājabhāradvāja, fully endorsedsurucitaṁyeva it ishoti …pe……pe…
well transmittedsvānussutaṁyeva it ishoti …pe……pe…
well thought outsuparivitakkitaṁyeva it ishoti …pe……pe…
well deliberatedsunijjhāyitaṁyeva it ishoti, and thattañca ishoti vacuousrittaṁ hollowtucchaṁ falsemusā;
notno even ifcepi well deliberatedsunijjhāyitaṁ it ishoti, and thattañca ishoti truebhūtaṁ realtacchaṁ not otherwiseanaññathā.
preserving truthSaccamanurakkhatā, Bhāradvājabhāradvāja, sensibleviññunā for a personpurisena not sufficient herenālamettha categoricallyekaṁsena to a conclusionniṭṭhaṁ to comegantuṁ:

“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:

this very‘idameva truthsaccaṁ, anything else is futilemoghamaññan’”ti.

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

to what extent“Kittāvatā thenpana, worthybho Gotamagotama, preservation of truthsaccānurakkhaṇā ishoti, to what extentkittāvatā preserves the truthsaccamanurakkhati?
preservation of truthSaccānurakkhaṇaṁ wemayaṁ worthybhavantaṁ Gotamagotamaṁ we askpucchāmā”ti.
faith“Saddhā ifcepi, Bhāradvājabhāradvāja, for a personpurisassa there ishoti;
thus‘evaṁ myme faithsaddhā’ti—
thusiti speakingvadaṁ preserves the truthsaccamanurakkhati, notna buttveva yettāva categoricallyekaṁsena conclusionniṭṭhaṁ comesgacchati:
this only‘idameva truthsaccaṁ, anything else is futilemoghamaññan’ti (…)(…).
endorsementRuci ifcepi, Bhāradvājabhāradvāja, for a personpurisassa there ishoti …pe……pe…
oral traditionanussavo ifcepi, Bhāradvājabhāradvāja, for a personpurisassa there ishoti …pe……pe…
reasoned reflectionākāraparivitakko ifcepi, Bhāradvājabhāradvāja, for a personpurisassa there ishoti …pe……pe…
acceptance of a view after deliberationdiṭṭhinijjhānakkhanti ifcepi, Bhāradvājabhāradvāja, for a personpurisassa there ishoti;
thus‘evaṁ myme acceptance of a view after deliberationdiṭṭhinijjhānakkhantī’ti—
thusiti speakingvadaṁ preserves the truthsaccamanurakkhati, notna buttveva yettāva categoricallyekaṁsena conclusionniṭṭhaṁ comesgacchati:
this only‘idameva truthsaccaṁ, anything else is futilemoghamaññan’ti.
to this extentEttāvatā indeedkho, Bhāradvājabhāradvāja, preservation of truthsaccānurakkhaṇā ishoti, to this extentettāvatā preserves the truthsaccamanurakkhati, to this extentettāvatā andca wemayaṁ preservation of truthsaccānurakkhaṇaṁ describepaññapema;
notna buttveva yettāva awakening to the truthsaccānubodho ishotī”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.”

to this extent“Ettāvatā, sirbho Gotamagotama, preservation of truthsaccānurakkhaṇā ishoti, to this extentettāvatā preserves truthsaccamanurakkhati, to this extentettāvatā andca wemayaṁ preservation of truthsaccānurakkhaṇaṁ we regardpekkhāma.
to what extentKittāvatā butpana, sirbho Gotamagotama, awakening to the truthsaccānubodho ishoti, to what extentkittāvatā awakens to truthsaccamanubujjhati?
about awakening to the truthSaccānubodhaṁ wemayaṁ worthybhavantaṁ Gotamagotamaṁ we askpucchāmā”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?”

here“Idha, Bhāradvājabhāradvāja, a bhikkhubhikkhu a certainaññataraṁ villagegāmaṁ orvā townnigamaṁ orvā supported byupanissāya dwellsviharati.
himTamenaṁ a householdergahapati orvā a householder's songahapatiputto orvā having approachedupasaṅkamitvā in threetīsu in qualitiesdhammesu scrutinizessamannesati—
arousing greedlobhanīyesu in qualitiesdhammesu, arousing hatedosanīyesu in qualitiesdhammesu, arousing delusionmohanīyesu in qualitiesdhammesu.
are thereAtthi thennu indeedkho for this venerable oneimassāyasmato suchtathārūpā arousing greedlobhanīyā qualitiesdhammā such asyathārūpehi arousing greedlobhanīyehi by qualitiesdhammehi with mind overwhelmedpariyādinnacitto not knowingajānaṁ orvā might sayvadeyya—
I knowjānāmīti, not seeingapassaṁ orvā might sayvadeyya—
I seepassāmīti, anotherparaṁ orvā for that purposetadatthāya might urgesamādapeyya whichyaṁ for othersparesaṁ would beassa for a long timedīgharattaṁ for harmahitāya for sufferingdukkhāyāti?
himTamenaṁ scrutinizingsamannesamāno thusevaṁ knowsjānāti:
there are not‘natthi indeedkho for this venerable oneimassāyasmato suchtathārūpā arousing greedlobhanīyā qualitiesdhammā such asyathārūpehi arousing greedlobhanīyehi by qualitiesdhammehi with mind overwhelmedpariyādinnacitto not knowingajānaṁ orvā might sayvadeyya—
I knowjānāmīti, not seeingapassaṁ orvā might sayvadeyya—
I seepassāmīti, anotherparaṁ orvā for that purposetadatthāya might urgesamādapeyya whichyaṁ for othersparesaṁ would beassa for a long timedīgharattaṁ for harmahitāya for sufferingdukkhāya.
suchTathārūpo indeedkho and for this venerable onepanimassāyasmato bodily conductkāyasamācāro suchtathārūpo verbal conductvacīsamācāro asyathā thattaṁ of one without greedaluddhassa.

“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.

whichYaṁ indeedkho andpana this venerable oneayamāyasmā dhammadhammaṁ teachesdeseti, deepgambhīro thatso dhammadhammo hard to seeduddaso hard to understandduranubodho peacefulsanto sublimepaṇīto beyond the scope of logicatakkāvacaro subtlenipuṇo comprehensible to the astutepaṇḍitavedanīyo;
notna thatso dhammadhammo easy to teachsudesiyo for one with greedluddhenā’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.’

whenYato themnaṁ scrutinizingsamannesamāno purifiedvisuddhaṁ that arouse greedlobhanīyehi of qualitiesdhammehi they seesamanupassati nexttato themnaṁ furtheruttari they scrutinizesamannesati that provoke hatedosanīyesu in qualities.dhammesu.
is thereAtthi nownu indeedkho of this venerableimassāyasmato suchtathārūpā that provoke hatedosanīyā qualitiesdhammā such asyathārūpehi that provoke hatedosanīyehi by qualitiesdhammehi mind overwhelmedpariyādinnacitto not knowingajānaṁ orvā might say—vadeyya—
i know,jānāmīti, not seeingapassaṁ orvā might say—vadeyya—
i see,passāmīti, anotherparaṁ orvā for that purposetadatthāya might encouragesamādapeyya thatyaṁ for othersparesaṁ might beassa for a long timedīgharattaṁ to harmahitāya to suffering?dukkhāyāti?
scrutinizing themTamenaṁ scrutinizingsamannesamāno thusevaṁ they know:jānāti:
there are not‘natthi indeedkho of this venerableimassāyasmato suchtathārūpā that provoke hatedosanīyā qualitiesdhammā such asyathārūpehi that provoke hatedosanīyehi by qualitiesdhammehi mind overwhelmedpariyādinnacitto not knowingajānaṁ orvā might say—vadeyya—
i know,jānāmīti, not seeingapassaṁ orvā might say—vadeyya—
i see,passāmīti, anotherparaṁ orvā for that purposetadatthāya might encouragesamādapeyya thatyaṁ for othersparesaṁ might beassa for a long timedīgharattaṁ to harmahitāya to suffering.dukkhāya.
suchTathārūpo indeedkho now of this venerablepanimassāyasmato bodily behaviorkāyasamācāro suchtathārūpo verbal behaviorvacīsamācāro asyathā thattaṁ of one without hate.aduṭṭhassa.
whatYaṁ indeedkho andpana this venerableayamāyasmā dhammadhammaṁ teaches,deseti, deepgambhīro thisso dhammadhammo hard to seeduddaso hard to understandduranubodho peacefulsanto sublimepaṇīto beyond the scope of logicatakkāvacaro subtlenipuṇo comprehensible to the astute;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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