Caṅkīsutta

Majjhima Nikāya 95

With Caṅkī · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kosalanskosalesu wanderingcārikaṁ wanderingcaramāno with a largemahatā with a Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ whereyena Opāsādaopāsādaṁ namednāma of the Kosalanskosalānaṁ a brahmin villagebrāhmaṇagāmo he arrivedtadavasari.
thereTatra indeedsudaṁ the Blessed Onebhagavā at Opāsādaopāsāde stayedviharati to the north ofuttarena Opāsādaopāsādaṁ in the Godswooddevavane of sal treessālavane.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Opāsāda. He stayed in the Godswood of sal trees to the north of Opāsāda.

at thatTena indeedkho thenpana at the timesamayena Caṅkīcaṅkī the brahminbrāhmaṇo Opāsādaopāsādaṁ was livingajjhāvasati teeming with living creaturessattussadaṁ full of hay, wood, and watersatiṇakaṭṭhodakaṁ full of grainsadhaññaṁ crown propertyrājabhoggaṁ by the kingraññā Pasenadipasenadinā of Kosalakosalena givendinnaṁ royal parkrājadāyaṁ endowed to a brahminbrahmadeyyaṁ.

Now at that time the brahmin Caṅkī was living in Opāsāda. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.

they heardAssosuṁ indeedkho of Opāsādaopāsādakā brahmins and householdersbrāhmaṇagahapatikā:
the ascetic“samaṇo it seemskhalu, sirbho, Gotamagotamo a Sakyansakyaputto from a Sakyan familysakyakulā gone forthpabbajito in Kosalakosalesu walking tourcārikaṁ wanderingcaramāno with a largemahatā Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ to Opāsādaopāsādaṁ has arrivedanuppatto, at Opāsādaopāsāde he is stayingviharati to the northuttarena of Opāsādaopāsādaṁ in the Godswooddevavane sala grovesālavane.
thisTaṁ indeedkho nowpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo has arisenabbhuggato:
it is so‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ this populationpajaṁ gods and humanssadevamanussaṁ with his own insightsayaṁ by direct knowledgeabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo Dhammadhammaṁ he teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual practicebrahmacariyaṁ he revealspakāseti.
goodSādhu indeedkho nowpana of suchtathārūpānaṁ perfected onesarahataṁ seeingdassanaṁ it ishotī”ti.

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, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma 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.”

thenAtha indeedkho from Opāsādaopāsādakā brahmin householdersbrāhmaṇagahapatikā from Opāsādaopāsādā having exitednikkhamitvā company by companysaṅghasaṅghī formed into groupsgaṇībhūtā facing northuttarenamukhā they gogacchanti whereyena to the Godswooddevavanaṁ sāla grove.sālavanaṁ.

Then, exiting Opāsāda, they formed into companies and headed north to the Godswood.

by thatTena indeedkho thenpana at the timesamayena Caṅkīcaṅkī the brahminbrāhmaṇo to the upper flooruparipāsāde for the midday napdivāseyyaṁ had retiredupagato.
he sawAddasā indeedkho Caṅkīcaṅkī the brahminbrāhmaṇo from the stilt longhouseopāsādake the brahmins and householdersbrāhmaṇagahapatike from the stilt longhouseopāsādā having departednikkhamitvā in groupssaṅghasaṅghī formed into bandsgaṇībhūte facing northuttarenamukhaṁ toward whichyena the Godswooddevavanaṁ the sal grovesālavanaṁ toward that approachingtenupasaṅkamante.
having seenDisvā the butlerkhattaṁ he addressedāmantesi:
“why“kiṁ praynu indeed,kho, sirbho butler,khatte, from the stilt longhouseopāsādakā the brahmins and householdersbrāhmaṇagahapatikā from the stilt longhouseopāsādā having departednikkhamitvā in groupssaṅghasaṅghī formed into bandsgaṇībhūtā facing northuttarenamukhā are goinggacchanti toward whichyena the Godswooddevavanaṁ the sal grove?”sālavanan”ti?

Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for the Godswood, and addressed his butler, “My butler, why are the brahmins and householders heading north for the Godswood?”

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

let them wait‘āgamentu indeedkira sirsbhonto, Caṅkī toocaṅkīpi the brahminbrāhmaṇo the asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya he will approachupasaṅkamissatī’”ti.

Let the venerable ones indeed wait: the brahmin Caṅkī too will approach the ascetic Gotama to see him.

at thatTena indeedkho nowpana at that timesamayena from abroadnānāverajjakānaṁ of brahminsbrāhmaṇānaṁ about fivepañcamattāni hundred brahminsbrāhmaṇasatāni in Opāsādaopāsāde were residingpaṭivasanti on somekenacideva businesskaraṇīyena.
they heardAssosuṁ indeedkho thosete brahminsbrāhmaṇā:
Caṅkī“caṅkī reportedlykira brahminbrāhmaṇo asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya will approachupasaṅkamissatī”ti.
thenAtha indeedkho thosete brahminsbrāhmaṇā whereyena Caṅkīcaṅkī brahminbrāhmaṇo they approached him theretenupasaṅkamiṁsu; having approachedupasaṅkamitvā Caṅkīcaṅkiṁ brahminbrāhmaṇaṁ they said thisetadavocuṁ:
is it true“saccaṁ reportedlykira sirbhavaṁ Caṅkīcaṅkī asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya you will approachupasaṅkamissatī”ti?
yes“Evaṁ indeedkho to meme, sirsbho, it occurshoti:
I‘ahaṁ asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya I will approachupasaṅkamissāmī’”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?” “Yes, gentlemen, it is true.”

do not“Mā masterbhavaṁ Caṅkīcaṅkī asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya approachedupasaṅkami.
notNa is fittingarahati masterbhavaṁ Caṅkīcaṅkī asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya to approachupasaṅkamituṁ;
the ascetic himselfsamaṇotveva Gotamagotamo is fittingarahati masterbhavantaṁ Caṅkīcaṅkiṁ to seedassanāya to approachupasaṅkamituṁ.
for masterBhavañhi Caṅkīcaṅkī on both sidesubhato well bornsujāto on the mother's sidemātito andca on the father's sidepitito andca stemming from a clean vesselsaṁsuddhagahaṇiko back toyāva seventhsattamā paternal generationpitāmahayugā irrefutableakkhitto impeccableanupakkuṭṭho by birthjātivādena.
that whichYampi masterbhavaṁ Caṅkīcaṅkī on both sidesubhato well bornsujāto on the mother's sidemātito andca on the father's sidepitito andca stemming from a clean vesselsaṁsuddhagahaṇiko back toyāva seventhsattamā paternal generationpitāmahayugā irrefutableakkhitto impeccableanupakkuṭṭho by birthjātivādena, by this reasonimināpaṅgena notna is fittingarahati masterbhavaṁ Caṅkīcaṅkī asceticsamaṇaṁ Gotamagotamaṁ to seedassanāya to approachupasaṅkamituṁ;
the ascetic himselfsamaṇotveva Gotamagotamo is fittingarahati masterbhavantaṁ Caṅkīcaṅkiṁ to seedassanāya to approachupasaṅkamituṁ.
for masterBhavañhi Caṅkīcaṅkī richaḍḍho affluentmahaddhano wealthymahābhogo …pe……pe…
for masterbhavañhi Caṅkīcaṅkī of the threetiṇṇaṁ Vedasvedānaṁ gone beyondpāragū with the vocabularies and ritual performancesanighaṇḍukeṭubhānaṁ with phonology and word classificationsākkharappabhedānaṁ testaments as fifthitihāsapañcamānaṁ, word-by-wordpadako, grammarianveyyākaraṇo, in cosmology and the marks of a great manlokāyatamahāpurisalakkhaṇesu not inferioranavayo …pe……pe…

“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you. 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. 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. You’re rich, affluent, and wealthy. … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …

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