# MN95 Caṅkīsutta Tags:: [[Saddha]], #belief-vs-faith, #dhamma/map/best , #dhamma/teaching/teacher, #dhamma/beginner ## Notes > [!summary] > - Buddha on How to find a #dhamma/teaching/teacher , and show a full Map of the path > - Buddha on Belief (i.e. blind faith) -- 5 things that can be false > - One of the most important sutta for #dhamma/beginner > [!NOTE] Step by step — What to do after one find a teacher — In Caṅkīsutta ([MN95](https://www.dhammatalks.org/suttas/MN/MN95.html)) > "(After observing the monk who is purified of qualities based upon greed/hatred/delusion), he **places conviction in him** (1). With the arising of conviction, he **visits him & grows close (pays homage) to him** (2 & 3). Growing close to him, he **lends ear** (4). Lending ear, he **hears the Dhamma** (5). Hearing the Dhamma, he **remembers it** (6). Remembering it, he **penetrates (reflecting on) the meaning of those dhammas** (7). Penetrating the meaning, he **comes to an agreement through pondering those dhammas** (8). There being an agreement through pondering those dhammas, **desire (interest) arises** (9). With the arising of desire, he **becomes willing (to make an effort)** (10). Willing, he **contemplates (lit: weighs, compares)** (11). Contemplating, he **makes an exertion** (12). Exerting himself, he **both realizes the highest truth with his body and sees by penetrating it with discernment** (13)." > > _atha tamhi **saddhaṁ niveseti** (1), saddhājāto **upasaṅkamati** (2), upasaṅkamanto **payirupāsati** (3), payirupāsanto **sotaṁ odahati** (4), ohitasoto **dhammaṁ suṇāti** (5), sutvā dhammaṁ **dhāreti** (6), dhatānaṁ dhammānaṁ atthaṁ **upaparikkhati** (7), atthaṁ upaparikkhato dhammā **nijjhānaṁ khamanti** (8), dhammanijjhānakkhantiyā sati **chando jāyati** (9), chandajāto **ussahati** (10), ussahitvā **tuleti** (11), tulayitvā **padahati** (12), pahitatto samāno **kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati** (13)._ ## Sutta (Translation by Bhikkhu Sujato) *(Source: [SuttaCentral.net](https://suttacentral.net/mn95/en/sujato?layout=sidebyside&script=latin))* Middle Discourses 95 Majjhima Nikāya 95 With Caṅkī Caṅkīsutta So I have heard. Evaṁ me sutaṁ— 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. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. He stayed in a sal grove to the north of Opāsāda called the “Gods’ Grove”. Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane. 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 endowment of the highest quality. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. The brahmins and householders of Opāsāda heard: Assosuṁ kho opāsādakā brāhmaṇagahapatikā: “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 God’s Grove to the north. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 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. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Then, having departed Opāsāda, they formed into companies and headed north to the God’s Grove. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ. Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato. He saw the brahmins and householders heading for the God’s Grove, Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. and addressed his steward, Disvā khattaṁ āmantesi: “My steward, why are the brahmins and householders heading north for the God’s Grove?” “kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti? “The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of mendicants. He is staying in the God’s Grove to the north. “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. They’re going to see that Master Gotama.” Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti. “Well then, go to the brahmins and householders and say to them: “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: “Sirs, the brahmin Caṅkī asks ‘caṅkī, bho, brāhmaṇo evamāha— you to wait, as he will also go to see the ascetic Gotama.” āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. “Yes, sir,” replied the steward, and did as he was asked. “Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: “caṅkī, bho, brāhmaṇo evamāha: ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business. Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. They heard that Assosuṁ kho te brāhmaṇā: the brahmin Caṅkī was going to see the ascetic Gotama. “caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. They approached Caṅkī and said to him, Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: “Is it really true that you are going to see the ascetic Gotama?” “saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? “Yes, gentlemen, it is true.” “Evaṁ kho me, bho, hoti: ‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. “Please don’t! “Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. It’s not appropriate for you to go to see the ascetic Gotama; Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; it’s appropriate that he comes to see you. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for you to go to see the ascetic Gotama; Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; it’s appropriate that he comes to see you. samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. You’re rich, affluent, and wealthy. … Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. … bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. … bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… Variant: brahmavacchasī → brahmavaccasī (bj, pts1ed) You are ethical, mature in ethical conduct. … bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. … bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… You teach the teachers of many, and teach three hundred students to recite the hymns. … bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… and the brahmin Pokkharasāti. … bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… You live in Opāsāda, a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. For all these reasons it’s not appropriate for you to go to see the ascetic Gotama; Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; it’s appropriate that he comes to see you.” samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti. When they had spoken, Caṅkī said to those brahmins: Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca: “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; and it’s not appropriate for him to come to see me. na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for the ascetic Gotama to come to see me; Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. … Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. … Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe… Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. … Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe… He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. … Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… He is ethical, possessing ethical conduct that is noble and skillful. … Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. … Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… He’s a teacher of teachers. … Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… He has ended sensual desire, and is rid of caprice. … Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… He went forth from an eminent family of unbroken aristocratic lineage. … Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… He went forth from a rich, affluent, and wealthy family. … Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… People come from distant lands and distant countries to question him. … Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe… Many thousands of deities have gone for refuge for life to him. … Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… He has this good reputation: Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ … ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… He has the thirty-two marks of a great man. … Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe… King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe… The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe… The ascetic Gotama has arrived to stay in the God’s Grove to the north of Opāsāda. Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. Any ascetic or brahmin who comes to stay in our village district is our guest, Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. and should be honored and respected as such. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. For this reason, too, it’s not appropriate for Master Gotama to come to see me, Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; for the praise of Master Gotama is limitless. aparimāṇavaṇṇo hi so bhavaṁ gotamo. The possession of even a single one of these factors makes it inappropriate for Master Gotama to come to see me, Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; Variant: Ekamekenapi tena → ekamekenapi bho (bj, sya-all, km, pts1ed) rather, it’s appropriate for me to go to see him. atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. Well then, gentlemen, let’s all go to see the ascetic Gotama.” Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. And the brahmin student Kāpaṭika was sitting in that assembly. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. Variant: kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed) While the senior brahmins were conversing together with the Buddha, he interrupted. So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti. Then the Buddha rebuked Kāpaṭika, Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: “Venerable Bhāradvāja, don’t interrupt the senior brahmins. “māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. Wait until they’ve finished speaking.” Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti. When he had spoken, Caṅkī said to the Buddha, Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: “Master Gotama, don’t rebuke the student Kāpaṭika. “mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. He’s a gentleman, learned, astute, a good speaker. He’s capable of having a dialogue with Master Gotama about this.” kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Variant: kathā → kataṁ (bj, sya-all, km, pts1ed); kathaṁ (si, mr) | addhā kho kāpaṭikassa → etadahosi addh kho k etadahosi That’s why they put him at the front.” Tathā hi naṁ brāhmaṇā sampurekkharontī”ti. Then Kāpaṭika thought, Atha kho kāpaṭikassa māṇavassa etadahosi: “When the ascetic Gotama looks at me, I’ll ask him a question.” “yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti. Then the Buddha, knowing what Kāpaṭika was thinking, looked at him. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi. Then Kāpaṭika thought, Atha kho kāpaṭikassa māṇavassa etadahosi: “The ascetic Gotama is engaging with me. “samannāharati kho maṁ samaṇo gotamo. Why don’t I ask him a question?” Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti. Then he said, Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: “Master 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 definite conclusion: “yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: ‘This is the only truth, other ideas are silly.’ ‘idameva saccaṁ, moghamaññan’ti. What do you say about this?” Idha bhavaṁ gotamo kimāhā”ti? “Well, Bhāradvāja, is there even a single one of the brahmins who says this: “Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘I know this, I see this: ‘ahametaṁ jānāmi, ahametaṁ passāmi. this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’”ti? “No, Master Gotama.” “No hidaṁ, bho gotama”. “Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this: “Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘I know this, I see this: ‘ahametaṁ jānāmi, ahametaṁ passāmi. this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’”ti? “No, Master Gotama.” “No hidaṁ, bho gotama”. “Well, what of the ancient hermits 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. “Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, Did even they say: tepi evamāhaṁsu: ‘We know this, we see this: ‘mayametaṁ jānāma, mayametaṁ passāma. this is the only truth, other ideas are silly’?” Idameva saccaṁ, moghamaññan’”ti? “No, Master Gotama.” “No hidaṁ, bho gotama”. “So, Bhāradvāja, it seems that there is not a single one of the brahmins, “Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; not even anyone back to the seventh generation of teachers, natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: ‘ahametaṁ jānāmi, ahametaṁ passāmi. Idameva saccaṁ, moghamaññan’ti; nor even the ancient hermits of the brahmins who say: yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: ‘We know this, we see this: ‘mayametaṁ jānāma, mayametaṁ passāma. this is the only truth, other ideas are silly.’ Idameva saccaṁ, moghamaññan’ti. 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. Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; 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. evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. What do you think, Bhāradvāja? Taṁ kiṁ maññasi, bhāradvāja, This being so, doesn’t the brahmins’ faith turn out to be baseless?” nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti? “The brahmins don’t just honor this because of faith, but also because of oral transmission.” “Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “First you relied on faith, now you speak of oral tradition. “Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. These five things can be seen to turn out in two different ways. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. What five? Katame pañca? Faith, preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration. Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Even though you have full faith in something, it may be void, hollow, and false. Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; And even if you don’t have full faith in something, it may be true and real, not otherwise. no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. Even though you have a strong preference for something … Api ca, bhāradvāja, surucitaṁyeva hoti …pe… something may be accurately transmitted … svānussutaṁyeva hoti …pe… something may be well contemplated … suparivitakkitaṁyeva hoti …pe… something may be well considered, it may be void, hollow, and false. sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; And even if something is not well considered, it may be true and real, not otherwise. no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion: Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: ‘This is the only truth, other ideas are silly.’” ‘idameva saccaṁ, moghamaññan’”ti. “But Master Gotama, how do you define the preservation of truth?” “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “If a person has faith, “Saddhā cepi, bhāradvāja, purisassa hoti; they preserve truth by saying, ‘Such is my faith.’ ‘evaṁ me saddhā’ti— But they don’t yet come to the definite conclusion: iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘This is the only truth, other ideas are silly.’ ‘idameva saccaṁ, moghamaññan’ti (…). Variant: (…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed) If a person has a preference … Ruci cepi, bhāradvāja, purisassa hoti …pe… or has received an oral transmission … anussavo cepi, bhāradvāja, purisassa hoti …pe… or has a reasoned reflection about something … ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… or has accepted a view after contemplation, diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’ ‘evaṁ me diṭṭhinijjhānakkhantī’ti— But they don’t yet come to the definite conclusion: iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: ‘This is the only truth, other ideas are silly.’ ‘idameva saccaṁ, moghamaññan’ti. That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; But this is not yet the awakening to the truth.” na tveva tāva saccānubodho hotī”ti. “That’s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. But Master Gotama, how do you define awakening to the truth?” Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Bhāradvāja, take the case of a mendicant living supported by a town or village. “Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Variant: Idha → idha kira (sya-all, km, mr) A householder or their child approaches and scrutinizes them for three kinds of things: Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati— things that arouse greed, things that provoke hate, and things that promote delusion. lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. ‘Does this venerable have any qualities that arouse greed? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya— or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that arouse greed. ‘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. Variant: dukkhāya → dukkhāyāti (sabbattha) Rather, that venerable has bodily and verbal behavior like that of someone without greed. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa. Variant: Tathārūpo → tathā (bj, sya-all, km, pts1ed) | tathārūpo → tathā (bj, sya-all, km, pts1ed) 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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with greed to teach this.’ na so dhammo sudesiyo luddhenā’ti. Scrutinizing them in this way they see that they are purified of qualities that arouse greed. Next, they search them for qualities that provoke hate. Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. ‘Does this venerable have any qualities that provoke hate? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya— or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that provoke hate. ‘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. Rather, that venerable has bodily and verbal behavior like that of someone without hate. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. 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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with hate to teach this.’ na so dhammo sudesiyo duṭṭhenā’ti. 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. Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. ‘Does this venerable have any qualities that promote delusion? Such qualities that, were their mind to be overwhelmed by them, they might say Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya— that they know, even though they don’t know, or that they see, even though they don’t see; jānāmīti, apassaṁ vā vadeyya— or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? Scrutinizing them they find: Tamenaṁ samannesamāno evaṁ jānāti: ‘This venerable has no such qualities that promote delusion. ‘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. Rather, that venerable has bodily and verbal behavior like that of someone without delusion. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. 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. Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; It’s not easy for someone with delusion to teach this.’ na so dhammo sudesiyo mūḷhenā’ti. Scrutinizing them in this way they see that they are purified of qualities that promote delusion. Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, lend an ear, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. 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. Variant: dhatānaṁ → dhāritānaṁ (pts1ed, mr) That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; But this is not yet the arrival at the truth.” na tveva tāva saccānuppatti hotī”ti. “That’s how the awakening to truth is defined, Master Gotama. I regard the awakening to truth as defined in this way. “Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. But Master Gotama, how do you define the arrival at the truth?” Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “By the cultivation, development, and making much of these very same things there is the arrival at the truth. “Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. That’s how the arrival at the truth is defined, Bhāradvāja. I describe the arrival at the truth as defined in this way.” Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti. “That’s how the arrival at the truth is defined, Master Gotama. I regard the arrival at the truth as defined in this way. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. But what quality is helpful for arriving at the truth?” Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Striving is helpful for arriving at the truth. “Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. If you don’t strive, you won’t arrive at the truth. No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. You arrive at the truth because you strive. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. That’s why striving is helpful for arriving at the truth.” Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. “But what quality is helpful for striving?” “Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. “Weighing up the teachings is helpful for striving … “Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṁ tuleyya, nayidaṁ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti. “Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Making an effort is helpful for weighing up the teachings … “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṁ ussaheyya, nayidaṁ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti. “Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Enthusiasm is helpful for making an effort … “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṁ chando jāyetha, nayidaṁ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti. “Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Acceptance of the teachings after consideration is helpful for enthusiasm … “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. “Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Reflecting on the meaning of the teachings is helpful for accepting them after consideration … “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ. Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti. “Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Remembering the teachings is helpful for reflecting on their meaning … “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya. Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti. “Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Hearing the teachings is helpful for remembering the teachings … “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ. No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya. Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti. “Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Listening is helpful for hearing the teachings … “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ. No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya. Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti. “Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Paying homage is helpful for listening … “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṁ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti. “Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Approaching is helpful for paying homage … “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti. “Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. Faith is helpful for approaching a teacher. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. If you don’t give rise to faith, you won’t approach a teacher. No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. You approach a teacher because you have faith. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. That’s why faith is helpful for approaching a teacher.” Tasmā upasaṅkamanassa saddhā bahukārā”ti. “I’ve asked Master Gotama about the preservation of truth, and he has answered me. “Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; I like and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked Master Gotama about awakening to the truth, and he has answered me. Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; I like and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked Master Gotama about the arrival at the truth, and he has answered me. Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; I like and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. I’ve asked Master Gotama about the things that are helpful for the arrival at the truth, and he has answered me. Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; I like and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Whatever I have asked Master Gotama about he has answered me. Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi; I like and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. Master Gotama, I used to think this: Mayañhi, bho gotama, pubbe evaṁ jānāma: ‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our kinsman to be counted alongside those who understand the teaching?’ ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? The Buddha has inspired me to have love, confidence, and respect for ascetics! Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ. Excellent, Master Gotama! … Abhikkantaṁ, bho gotama …pe… From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. ## Sutta (Translation by Ṭhānissaro Bhikkhu) *(Source: [dhammatalks.org](https://www.dhammatalks.org/suttas/MN/MN95.html))* I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a brahman village named Opāsāda. There he stayed near Opāsāda in the deva forest, the sāla forest to the north of the village. And at that time the brahman Caṅkī was reigning over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala. Then the brahman householders of Opāsāda heard it said, “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks, approximately 500 monks in all—has arrived at Opāsāda. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’” So the brahman householders of Opāsāda, organized in groups & communities, left Opāsāda and headed north for the deva forest, the sāla forest. And on that occasion the brahman Caṅkī had gone up to the upper story of his mansion for his mid-day rest. He saw the brahman householders of Opāsāda, organized in groups & communities, leaving Opāsāda and headed north for the deva forest, the sāla forest. On seeing them, he addressed his steward, “My good steward, why are the brahman householders of Opāsāda, organized in groups & communities, leaving Opāsāda and heading north for the deva forest, the sāla forest?” “Master Caṅkī, Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks, has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ They are going to see Gotama the contemplative.” “In that case, my good steward, go to the brahman householders of Opāsāda and, on arrival, tell them, ‘Masters, the brahman Caṅkī says, “Wait, masters. The brahman Caṅkī will go to see Gotama the contemplative, too.”’” Responding, “As you say, master,” to the brahman Caṅkī, the steward went to the brahman householders of Opāsāda and, on arrival, told them, “Masters, the brahman Caṅkī says, ‘Wait, masters. The brahman Caṅkī will go to see Gotama the contemplative, too.’” Now, on that occasion approximately 500 brahmans from various states had come to Opāsāda on some business or another. They heard it said that “The brahman Caṅkī, they say, is going to see Gotama the contemplative.” So they went to the brahman Caṅkī and, on arrival, said to him, “Is it true, as they say, Master Caṅkī, that you are going to see Gotama the contemplative?” “Yes, it is, masters. I, too, am going to see Gotama the contemplative.” “Master Caṅkī, don’t go to see Gotama the contemplative. It’s not proper for Master Caṅkī to go to see Gotama the contemplative. On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī. For Master Caṅkī is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations. And the fact that Master Caṅkī is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations: It’s for this reason that it’s not proper for Master Caṅkī to go to see Gotama the contemplative. On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī. “Master Caṅkī is rich, with great wealth, great possessions.…[1](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note01) “Master Caṅkī is a master of the Three Vedas with their vocabularies, liturgy, phonology, & etymologies, and the histories as a fifth; skilled in philology & grammar, well-versed in cosmology & the marks of a Great Man.… “Master Caṅkī is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a Brahm­ā’s complexion, a Brahmā’s presence, rare to behold.… “Master Caṅkī is virtuous, with advanced virtue, endowed with advanced virtue.… “Master Caṅkī is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.… “Master Caṅkī is the teacher of the teachers of many. He teaches the hymns to 300 young brahman students.… “Master Caṅkī is honored, respected, revered, venerated, & esteemed by King Pasenadi Kosala.… “Master Caṅkī is honored, respected, revered, venerated, & esteemed by the brahman Pokkharasāti.… “Master Caṅkī reigns over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala. And the fact that Master Caṅkī reigns over Opāsāda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala: It’s for this reason, too, that it’s not proper for Master Caṅkī to go to see Gotama the contemplative. On the contrary, it’s proper for Gotama the contemplative to come see Master Caṅkī.” When this was said, the brahman Caṅkī said to those brahmans, “In that case, masters, listen to me as to how it is proper that we go to see Gotama the contemplative, and how it is, on the contrary, not proper for Gotama the contemplative come to see us. For Gotama the contemplative is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations. And the fact that Gotama the contemplative is well-born on both sides, the mother’s & the father’s; of pure descent, unfaulted & unassailed with regard to birth for seven generations: It’s for this reason that it’s not proper for Gotama the contemplative to come to see us, and why it’s proper for us to go see Gotama the contemplative. “Gotama the contemplative went forth, abandoning much gold & bullion stored underground & in attic vaults.… “Gotama the contemplative went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessings of youth in the first stage of life.… “Gotama the contemplative—while his parents, unwilling, were crying with tears streaming down their faces—shaved off his hair & beard, put on the ochre robe, and went forth from the home life into homelessness.… “Gotama the contemplative is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a Brahm­ā’s complexion, a Brahmā’s presence, rare to behold.… “Gotama the contemplative is virtuous, with noble virtue, skillful virtue, endowed with skillful virtue.… “Gotama the contemplative is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.… “Gotama the contemplative is the teacher of the teachers of many.… “Gotama the contemplative has ended all sensual passion & is devoid of unruliness.… “Gotama the contemplative is a teacher of [the efficacy of] action, a teacher of [the efficacy of] deeds, and seeks to do no evil to people of brahman rank.… “Gotama the contemplative went forth from an aristocratic family, from an unbroken noble-warrior lineage.[2](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note02)… “Gotama the contemplative went forth from a rich family, with great wealth, great possessions.… “People come from distant kingdoms, distant countries, with questions for Gotama the contemplative.… “Countless thousands of devas have gone for refuge in Gotama the contemplative for life.… “Of Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’… “Gotama the contemplative is endowed with the 32 marks of a Great Man.… “The King of Magadha, Seniya Bimbisāra, together with his wives & children, has gone for refuge in Gotama the contemplative for life.… “King Pasenadi Kosala, together with his wives & children, has gone for refuge in Gotama the contemplative for life.… “The brahman Pokkharasāti, together with his wives & children, has gone for refuge in Gotama the contemplative for life.… “Gotama the contemplative has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village. Any contemplative or brahman who comes to our village territory is our guest. Guests are to be honored, respected, revered, venerated, & esteemed. And the fact that Gotama the contemplative has arrived at Opāsāda and is staying near Opāsāda in the deva forest, the sāla forest to the north of the village, that he is our guest, and that our guest is to be honored, respected, revered, venerated, & esteemed: It’s for this reason, too, that it’s not proper for Gotama the contemplative to come to see us, and why it’s proper for us to go see Gotama the contemplative. “Masters, I have learned this much praise of Master Gotama, but his praise is not only this much, for the praise of Master Gotama is immeasurable. For every single factor with which he is endowed, it’s not proper for Gotama the contemplative to come to see us, and why it’s proper for us to go see Gotama the contemplative.”[3](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note03) “In that case, master, we will all go to see Gotama the contemplative.” Then the brahman Caṅkī, together with a large group of brahmans, went to the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One and, after an exchange of friendly greetings & courtesies, sat to one side. Now on that occasion, the Blessed One was sitting & exchanging courtesies & conversation with some very senior brahmans. And on that occasion a brahman student named Kāpadika[4](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note04) was seated in the assembly: young, shaven-headed, sixteen years old, a master of the Three Vedas with their vocabularies, liturgy, phonology, & etymologies, and the histories as a fifth; skilled in philology & grammar, well-versed in cosmology & the marks of a Great Man. While the very senior brahmans were conversing with the Blessed One, he kept breaking in & interrupting their talk. So the Blessed One scolded him, “Venerable Bhāradvāja,[5](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note05) don’t break in & interrupt while the very senior brahmans are conversing. Wait until the end of their conversation.” When this was said, the brahman Caṅkī said to the Blessed One, “Master Gotama, don’t scold the brahman student Kāpadika. He is the son of a good family, learned, wise, with good delivery. He is capable of taking part in this discussion with Master Gotama.” Then the thought occurred to the Blessed One, “Yes, this brahman student Kāpadika must be accomplished in the texts of the Three Vedas, inasmuch as the brahmans honor him so.” Then the thought occurred to Kāpadika, “When Gotama the contemplative meets my gaze with his, I will ask him a question.” And so the Blessed One, encompassing Kāpadika’s awareness with his awareness, met his gaze. Kāpadika thought, “Gotama the contemplative has turned to me. Suppose I ask him a question.” So he said to the Blessed One, “Master Gotama, with regard to the ancient hymns of the brahmans—passed down through oral transmission & included in their canon—the brahmans have come to the definite conclusion that ‘Only this is true; anything else is worthless.’ What does Master Gotama have to say to this?” “Tell me, Bhāradvāja, is there among the brahmans even one brahman who says, ‘This I know; this I see; only this is true; anything else is worthless?’” “No, Master Gotama.” “And has there been among the brahmans even one teacher or teacher’s teacher back through seven generations who said, ‘This I know; this I see; only this is true; anything else is worthless?’” “No, Master Gotama.” “And among the brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu: Was there even one of these who said, ‘This we know; this we see; only this is true; anything else is worthless?’” “No, Master Gotama.” “So then, Bhāradvāja, it seems that there isn’t among the brahmans even one brahman who says, ‘This I know; this I see; only this is true; anything else is worthless.’ And there hasn’t been among the brahmans even one teacher or teacher’s teacher back through seven generations who said, ‘This I know; this I see; only this is true; anything else is worthless.’ And there hasn’t been among the brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu, even one who said, ‘This we know; this we see; only this is true; anything else is worthless.’ Suppose there were a row of blind men, each holding on to the one in front of him: The first one doesn’t see, the middle one doesn’t see, and the last one doesn’t see. In the same way, the statement of the brahmans turns out to be comparable to a row of blind men, as it were: The first one doesn’t see, the middle one doesn’t see, and the last one doesn’t see. So what do you think, Bhāradvāja? This being the case, doesn’t the conviction of the brahmans turn out to be groundless?” “It’s not only out of conviction, Master Gotama, that the brahmans honor this. They also honor it as unbroken tradition.” “Bhāradvāja, first you went by conviction. Now you speak of unbroken tradition. There are these five things that can turn out in two ways in the here-&-now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here-&-now. Some things are firmly held in conviction and yet vain, empty, & false. Some things are not firmly held in conviction, and yet they are genuine, factual, & unmistaken. Some things are well-liked… truly an unbroken tradition… well-reasoned… Some things are well-pondered and yet vain, empty, & false. Some things are not well-pondered, and yet they are genuine, factual, & unmistaken. In these cases it isn’t proper for an observant person who safeguards the truth to come to a definite conclusion, ‘Only this is true; anything else is worthless.” “But to what extent, Master Gotama, is there the safeguarding of the truth? To what extent does one safeguard the truth? We ask Master Gotama about the safeguarding of the truth.” “If a person has conviction, his statement, ‘This is my conviction,’ safeguards the truth. But he doesn’t yet come to the definite conclusion that ‘Only this is true; anything else is worthless.’ To this extent, Bhāradvāja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. Yet it is not yet an awakening to the truth. “If a person likes something… holds an unbroken tradition… has something reasoned through analogy… has something he agrees to, having pondered views, his statement, ‘This is what I agree to, having pondered views,’ safeguards the truth. But he doesn’t yet come to the definite conclusion that ‘Only this is true; anything else is worthless.’ To this extent, Bhāradvāja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. Yet it is not yet an awakening to the truth.” “Yes, Master Gotama, to this extent there is the safeguarding of the truth. To this extent one safeguards the truth. We regard this as the safeguarding of the truth. Yet to what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth.” “There is the case, Bhāradvāja, where a monk lives in dependence on a certain village or town. Then a householder or householder’s son, having gone to him, observes him with regard to three qualities—qualities based on greed, qualities based on aversion, qualities based on delusion: ‘Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, “I know,” while not knowing, or say, “I see,” while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?’ As he observes him, he comes to know, ‘There are in this venerable one no such qualities based on greed.… His bodily behavior & verbal behavior are those of one not greedy. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can’t easily be taught by a person who is greedy. “When, on observing that the monk is purified with regard to qualities based on greed, he next observes him with regard to qualities based on aversion: ‘Are there in this venerable one any such qualities based on aversion that, with his mind overcome by these qualities, he might say, “I know,” while not knowing, or say, “I see,” while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?’ As he observes him, he comes to know, ‘There are in this venerable one no such qualities based on aversion.… His bodily behavior & verbal behavior are those of one not aversive. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can’t easily be taught by a person who is aversive. “When, on observing that the monk is purified with regard to qualities based on aversion, he next observes him with regard to qualities based on delusion: ‘Are there in this venerable one any such qualities based on delusion that, with his mind overcome by these qualities, he might say, “I know,” while not knowing, or say, “I see,” while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?’ As he observes him, he comes to know, ‘There are in this venerable one no such qualities based on delusion.… His bodily behavior & verbal behavior are those of one not deluded. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can’t easily be taught by a person who is deluded. “When, on observing that the monk is purified with regard to qualities based on delusion, he places conviction in him. With the arising of conviction, he visits him & grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it. Remembering it, he penetrates the meaning of those dhammas. Penetrating the meaning, he comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas, desire arises. With the arising of desire, he becomes willing. Willing, he contemplates [lit: weighs, compares]. Contemplating, he makes an exertion. Exerting himself, he both realizes the highest truth with his body[6](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note06) and sees by penetrating it with discernment. “To this extent, Bhāradvāja, there is an awakening to the truth. To this extent one awakens to the truth. I describe this as an awakening to the truth. Yet it is not yet the final attainment of the truth.” “Yes, Master Gotama, to this extent there is an awakening to the truth. To this extent one awakens to the truth. We regard this as an awakening to the truth. Yet to what extent is there the final attainment of the truth? To what extent does one finally attain the truth? We ask Master Gotama about the final attainment of the truth.” “The cultivation, development, & pursuit of those very same qualities: to this extent, Bhāradvāja, there is the final attainment of the truth. To this extent one finally attains the truth. I describe this as the final attainment of the truth.” “Yes, Master Gotama, to this extent there is the final attainment of the truth. To this extent one finally attains the truth. We regard this as the final attainment of the truth. But what quality is most helpful for the final attainment of the truth? We ask Master Gotama about the quality most helpful for the final attainment of the truth.” “Exertion is most helpful for the final attainment of the truth, Bhāradvāja. If one didn’t make an exertion, one wouldn’t finally attain the truth. Because one makes an exertion, one finally attains the truth. Therefore, exertion is most helpful for the final attainment of the truth.” “But what quality is most helpful for exertion? We ask Master Gotama about the quality most helpful for exertion.” “Contemplating is most helpful for exertion, Bhāradvāja. If one didn’t contemplate, one wouldn’t make an exertion. Because one contemplates, one makes an exertion. Therefore, contemplating is most helpful for exertion.” “But what quality is most helpful for contemplating? …” “Being willing.… If one weren’t willing, one wouldn’t contemplate.…” “But what quality is most helpful for being willing? …” “Desire.… If desire didn’t arise, one wouldn’t be willing.…” “But what quality is most helpful for desire? …” “Coming to an agreement through pondering dhammas.… If one didn’t come to an agreement through pondering dhammas, desire wouldn’t arise.…” “But what quality is most helpful for coming to an agreement through pondering dhammas? …” “Penetrating the meaning.… If one didn’t penetrate the meaning, one wouldn’t come to an agreement through pondering dhammas.…” “But what quality is most helpful for penetrating the meaning?.…” “Remembering the Dhamma.… If one didn’t remember the Dhamma, one wouldn’t penetrate the meaning.…” “But what quality is most helpful for remembering the Dhamma?… ” “Hearing the Dhamma.… If one didn’t hear the Dhamma, one wouldn’t remember the Dhamma.…” “But what quality is most helpful for hearing the Dhamma? … ” “Lending ear.… If one didn’t lend ear, one wouldn’t hear the Dhamma.…” “But what quality is most helpful for lending ear? … ” “Growing close.… If one didn’t grow close, one wouldn’t lend ear.…” “But what quality is most helpful for growing close? … ” “Visiting.… If one didn’t visit, one wouldn’t grow close.…” “But what quality is most helpful for visiting? We ask Master Gotama about the quality most helpful for visiting.” “Conviction is most helpful for visiting, Bhāradvāja. If conviction (in a person) didn’t arise, one wouldn’t visit (that person). Because conviction arises, one visits. Therefore, conviction is most helpful for visiting.” “We have asked Master Gotama about safeguarding the truth, and Master Gotama has answered about safeguarding the truth. We like that & agree with that,[7](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note07) and so we are gratified. We have asked Master Gotama about awakening to the truth, and Master Gotama has answered about awakening to the truth. We like that & agree with that, and so we are gratified. We have asked Master Gotama about finally attaining the truth, and Master Gotama has answered about finally attaining the truth. We like that & agree with that, and so we are gratified. We have asked Master Gotama about the quality most helpful for finally attaining the truth, and Master Gotama has answered about the quality most helpful for finally attaining the truth. We like that & agree with that, and so we are gratified. Whatever we have asked Master Gotama, Master Gotama has answered it. We like that & agree with that, and so we are gratified. “We used to think, ‘Who are these bald-headed ‘contemplatives,’ these menial, dark offspring of the Kinsman’s [Brahmā’s] feet?[8](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note08) Who are they to know the Dhamma?’ But now Master Gotama has inspired within me[9](https://www.dhammatalks.org/suttas/MN/MN95.html#mn95note09) a contemplative-love for contemplatives, a contemplative-confidence in contemplatives, a contemplative-respect for contemplatives. Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”