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- Majjhima Nikaya 95
- Canki Sutta
- With Canki
- (excerpt)
- For free distribution only, as a gift of Dhamma
.... Now at that time the Blessed One was sitting & exchanging courtesies &
conversation with some very senior brahmins. It so happened that a brahmin student named Kapadika 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 brahmins were
conversing with the Blessed One, he kept breaking in & interrupting their talk. So the
Blessed One scolded him, "Venerable Bharadvaja, don't break in & interrupt while
the very senior brahmins are conversing. Wait until they are finished talking."
When this was said, the brahmin Canki said to the Blessed One,
"Master Gotama, don't scold the brahmin student Kapadika. He is a clansman, 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 brahmin student Kapadika
must be accomplished in the texts of the Three Vedas, inasmuch as the brahmins honor him
so."
Then the thought occurred to Kapadika, "When Gotama the contemplative meets my
gaze with his, I will ask him a question."
And so the Blessed One, encompassing Kapadika's awareness with his awareness, met his
gaze. Kapadika 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 brahmins -- passed down through oral transmission & included in
their canon -- the brahmins 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, Bharadvaja, is there among the brahmins even one brahmin 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 brahmins 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 brahmin seers of the past, the creators of the hymns, the composers
of the hymns -- those ancient hymns, sung, repeated, & collected, which brahmins at
present still sing, still chant, repeating what was said, repeating what was spoken --
i.e., Atthaka, Vamaka, Vamadeva,
Vessamitta, Yamataggi, Angirasa,
Bharadvaja, Vasettha, 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, Bharadvaja, it seems that there isn't among the brahmins even one
brahmin who says, 'This I know; this I see; only this is true; anything else is
worthless.' And there hasn't been among the brahmins 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 brahmin seers of the past,
the creators of the hymns, the composers of the hymns ... 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, the last one doesn't see. In the same way, the
statement of the brahmins turns out to be a row of blind men, as it were: the first one
doesn't see, the middle one doesn't see, the last one doesn't see. So what do you think,
Bharadvaja: this being the case, doesn't the conviction of the brahmins turn out to be
groundless?"
"It's not only out of conviction, Master Gotama, that the brahmins honor this.
They also honor it as unbroken tradition."
"Bharadvaja, first you went by conviction. Now you speak of unbroken tradition.
There are 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. 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 a knowledgeable 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, Bharadvaja, there is the safeguarding of the
truth. To this extent one safeguards the truth. I describe this as the safeguarding of the
truth. But 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, Bharadvaja, there is the safeguarding of the truth. To this
extent one safeguards the truth. I describe this as the safeguarding of the truth. But 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. But
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, Bharadvaja, where a monk lives in dependence on a certain
village or town. Then a householder or householder's son goes to him and observes him with
regard to three mental 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's 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's
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's
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 ultimate meaning of the truth with his body and sees by penetrating it with
discernment.
"To this extent, Bharadvaja, there is an awakening to the truth. To this extent
one awakens to the truth. I describe this as an awakening to the truth. But 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. But 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, Bharadvaja, 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, Bharadvaja. 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, Bharadvaja. 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, Bharadvaja. 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,[1] 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 [Brahma] the Kinsman's feet?[2] Who
are they to know the Dhamma?' But now Master Gotama has inspired within us a
contemplative-love for contemplatives, a contemplative-confidence in contemplatives, a
contemplative-respect for contemplatives. Magnificent, Master Gotama!
Magnificent! In many ways has Master Gotama made the Dhamma clear -- just as if he were to
place upright what has been overturned, to reveal what has been hidden, to point out the
way to one who is lost, or to set out a lamp in the darkness so that those with eyes might
see forms. I go to Master Gotama for refuge, to the Dhamma, & to the community of
monks. May Master Gotama remember me as a lay follower who has gone for refuge from this
day forward, for life."
Notes
1. Notice that Kapadika is careful to safeguard the truth in
the way he expresses his approval for the Buddha's teachings. [Go back]
2. The brahmins regarded Brahma as their original ancestor, and
so called him their "Kinsman." The commentary notes that they regarded
themselves as born from his mouth, while other castes were born from lower parts of his
body, down to contemplatives (samana), who they said were born from his feet. [Go back]
See also: AN III.66; AN IX.1.