95. Canki Sutta - English MAJJHIMA NIKAYA II
5. 5. Cankãsuttaü
(95) To the Brahmin Canki
I heard thus. At one time the Blessed One touring Kosala, with a large community
of bhikkhus, came to the Brahmin village Opasàda. The Blessed One abode in the
sporting Sàla forest to the north of Opasàda. At that time the Brahmin Canki
lived in Opasàda, endowed with seven marks of a Great Man. He was supplied
grass, firewood, water and grains, by king Pasenadi of Kosala as royal gifts.
The Brahmin householders of Opasada heard. The good recluse Gotama, gone forth
homeless, from the clan of the Sakyas is touring the Kosala country with a large
community of bhikkhus, has arrived in Opasada. This fame has spread of that good
Gotama. He is blessed, perfect and rightfully enlightened, endowed with
knowledge and conduct, gone well, knows the worlds, is the incomparable tamer of
those to be tamed, teacher of gods and men, enlightened and blessed. He teaches
this world of gods and men, together with its Màras Brahmàs, recluses and
Brahmins, a Teaching, by himself known and realized. That Teaching is good at
the beginning, in the middle and in the end, with meanings even in the letters.
That Teaching proclaims the complete and pure holy life. It is good to see such
perfect ones.
The Brahmin householders, left Opasàda, and gathering and increasing in numbers
went towards the sporting Sàla forest to the north of Opasàda. At this time the
Brahmin Cankã, was sleeping in the day, in his chamber, on the upper storey of
his house. Then he saw the Brahmin householders of Opasàda going north towards
the sporting Sàla forest, in large numbers. He addressed his servant. `Friend,
why are the Brahmin householders of Opasàda going north towards the sporting
Sàla forest?û
ßGood sir Cankã, the recluse Gotama, gone forth homeless, from the clan of the
Sakyas is touring the Kosala country with a large community of bhikkhus, has
arrived in Opasàda. This fame has spread of that good Gotama. He is blessed,
perfect and rightfully enlightened, endowed with knowledge and conduct, gone
well, knows the worlds, is the incomparable tamer of those to be tamed, is
teacher of gods and men, enlightened and blessed. He teaches this world of gods
and men, together with its Màras Brahmàs, recluses and Brahmins, a Teaching, by
himself known and realized. That Teaching is good at the beginning, in the
middle and in the end, with meanings even in the letters. That Teaching
proclaims the complete and pure holy life. It is good to see such perfect ones.û
ßThen friend, approach those Brahmin householders of Opasàda and tell. The
Brahmin Cankã says, good sirs go, the Brahmin Cankã too will approach to see the
Blessed Oneû
The servant agreed, approached those Brahmin householders of Opasàda and said.
`The good Brahmin Cankã says, good sirs go. Brahmin Cankã too will approach to
see the Blessed One.û
At that time about five hundred Brahmins from various states were residing in
Opasàda come there for some purpose. They heard, that the Brahmin Cankã was
going to see the recluse Gotama and approached the Brahmin Cankã. They asked.
`Is it true that good Canakã is going to see the recluse Gotama?û
ßYes, good ones, I too will approach to see the recluse Gotama.û
ßIt is not suitable that good Canakã should approach to see the recluse Gotama,
it is suitable that the recluse Gotama should approach to see good Cankã. Good
Cankã is pure of birth on both the mother's and the father's side. The purity,
is without blame about birth, as far back as the seventh fore father. Therefore
it is not suitable that good Cankã should approach the recluse Gotama, but the
recluse Gotama should approach good Cankã. Good Cankã has great wealth, is
learned in the three Vedas, and the rites and rituals as officiating priest.
Knows the phonology and etymology of words. Is learned in the marks of a Great
Man. Good Cankã is pleasant to look at, has a beautiful skin complexion, talks
politely, has nothing inferior in his appearance. Good Cankã is virtuous and
well-developed in them. Speaks politely, distinctly, words full of meaning. Good
Cankã is a teacher of many, teaches three hundred young men orally. King
Pasenadi of Kosala reveres good Cankã. The Brahmin Pokkarasàti reveres good
Cankã. The Brahmin Cankã lives in Opasàda, endowed with seven marks of a Great
Man. He is supplied grass, firewood, water and grains, by king Pasenadi of
Kosala as royal gifts. Therefore it is not suitable that good Canakã should
approach to see the Blessed One, it is suitable that the recluse Gotama should
approach to see good Cankã.
ßThen good sirs, listen to what I have to say about good Gotama, why I should
approach the recluse Gotama and not that the recluse Gotama should approach me.
The good recluse Gotama, is pure of birth on both the mother's and the father's
side. The purity, is without blame about birth, as far back as the seventh fore
father. Therefore it is not suitable that the good recluse Gotama should
approach me, but I should approach the good recluse Gotama. The recluse Gotama
gave up much sterling gold, treasures hidden and open and went forth homeless.
When young, even in the prime of youth, with dark black hair, when his mother
and father were crying with tearing eyes, he shaved head and beard and went
forth. The recluse Gotama is pleasant to look at, has a beautiful skin
complexion, talks politely, there is nothing inferior in his appearance. The
good recluse Gotama, is endowed with the noble one's virtues, speaks politely,
distinctly wise words full of meaning. The recluse Gotama is the teacher of, the
teachers of many. He has destroyed greed for sensuality and is firm in his
decision. The recluse Gotama tells of the results of actions, and is honoured,
for not doing evil by the wise. The good recluse Gotama went forth from an
honoured, wealthy clan with many resources. Many come from external countries
and states to get questions answered by the good recluse Gotama. Thousands of
deities have taken refuge in good Gotama until the end of their lives. This fame
has spread about good Gotama. That Blessed One is perfect, rightfully
enlightened, endowed with knowledge and conduct, gone well, the incomparable
tamer of those to be tamed, is teacher of gods and men, enlightened and blessed.
The recluse Gotama is complete with the two and thirty marks of a Great Man. The
king of MagadhaSeniya Bimbisaratogether with his wife and children has taken
refuge in the good recluse Gotama until life lasts. King Pasenadi of Kosala
together with his wife and children has taken refuge in the good recluse Gotama.
The Brahmin Pokkarasàti together with his wife and children has taken refuge in
the good recluse Gotama. The recluse Gotama has arrived in Opasàda and abides in
the sporting Sàla forest in the north of Opasàda. Whoever comes to our villages
and fields are our guests. We should look after our guestsrevere and honour
them. On account of these things it is not suitable that the recluse Gotama
should approach to see me and it is suitable I should approach the recluse
Gotama. These are not all the good qualities of good Gotama, there is much more
untold. Taking into account even one of these, it is not proper that the recluse
Gotama should approach me, but I should approach the recluse Gotama. Therefore
let us all approach the recluse Gotama.
The Brahmin Cankã, with a large gathering of Brahmins approached the Blessed
One, exchanged friendly greetings and sat on a side. At that time some elderly
Brahmins were exchanging friendly greetings with the Blessed One. A young man
named Kàpañhika, about sixteen years of age, with shaven head, learned in the
three Vedas was seated in that gathering. He had learned the phonology and
etymology of words, was learned in the marks of a Great Man. He interrupted the
Blessed One when exchanging friendly greetings with the elderly Brahmins. The
Blessed One said. `Venerable Bhàravdàja do not interrupt when we are talking
with the elderly Brahmins. When this conversation comes to an end. You should
talk, ` The Brahmin Cankã said. `Good Gotama do not blame the young man
Kàpañhika. He speaks well, is wise and young and he could dispute with good
Gotama on these words,' Then it occurred to the Blessed One. Indeed, there will
be a discussion with the young man Kàpañhika on the three Vedas, that he is
honoured so much by the Brahmins,' It occurred to the young man Kàpañhika, when
the recluse Gotama's eyes meet with mine, I will, ask my question. The Blessed
One knowing the thought and thought processes of the young man directed his eyes
to Kàpañhika. It occurred to young Kàpañhika, my eyes have met with those of the
recluse Gotama, what if I ask the question. He said. `Good Gotama, the Brahmins
believe the ancient sayings handed down through hearsay and by authority is the
truth, all else is not the truth. What has good Gotama to say about it?û
ßBharadvàja, is there a single Brahmin, who says, I know this. I see this. This
only is the truth, all else is false?û
ßNo, good Gotama, there isn'tû
ßBharadvàja, is there a single teacher, or a teacher's teacher up to the seventh
generation, who says. I know this. I see this. This only is the truth, all else
is false.û
ßNo, good Gotama, there isn't.û
ßBharadvàja, did a single sage of the Brahmins, in the past like Atthaka Vàmaka,
Vàmadeva, Vessamitta, Yamataggi, Angãrasa, Bharadvàja, Vàsettha, Kassapa and
Bhagu who made and protected the ancient sayings like the Brahmins who protect
reciting the verses, over and over again now, say I know this. I see this. This
only is the truth, all else is false.û
ßNo, good Gotama, they didn't.û
ßBharadvàja, a single Brahmin, among the Brahmins did not say. I know this. I
see this. This, is the truth, all else is false. A single teacher, or a
teacher's teacher up to the seventh generation did not say. I know this. I see
this. This, only is the truth, all else is false. A single sage of the Brahmins,
in the past like Atthaka Vàmaka, Vàmadeva, Vessamitta, Yamataggi, Angãrasa,
Bharadvàja, Vàsettha, Kassapa and Bhagu who made and protected the ancient
sayings like the Brahmins who protect reciting the verses, over and over again
now, did not say I know this. I see this. This, only is the truth, all else is
false. Bharadvàja, it is like a line of blind men holding hands. The first does
not see, the middle one does not see and the last one does not see. When this is
so, the words of the Brahmins are similar to the words of a line of blind men.
Bharadvàja, isn't this faith not well established?
ßGood Gotama, the Brahmins associate it, on not only faith but, also hearsay.û
ßBharadvàja, earlier your dispute was on faith, now it is on hearsay. These five
things have twofold results here and now. What are the five? They are faith,
liking, hearsay, careful thinking and forbearance with view. These five things
are with twofold results here and now. Bharadvàja, there is good faith, it
becomes useless, not true, changes. Again there is much liking, it becomes
useless, not true, changes. There is hearsay, which becomes useless, not true,
changes. There is very careful thinking too, which becomes useless, not true,
changes. Also there is forbearance with view, which becomes useless, not true,
changes. It is not suitable for a wise man who protects the truth to take a one
sided view and say, this only is the truth, all else is not the truth.û
ßGood Gotama, how is the truth protected? I ask good Gotama, how is the truth
protected?û
ßBharadvàja, to a man there comes faith, this is my faith, he protects those
words truthfully. On account of that he does not take a superficial view and
say, this only is the truth, all else is not true. This is only protecting the
truth and not realising the truth. Bharadvàja, to a man there comes a liking,
this is my liking, he protects those words truthfully. On account of that he
does not take a superficial view and say, this only is the truth, all else is
not true. This is only protecting the truth and not realising the truth.
Bharadvàja, to a man there is hearsay, this is my hearsay, he protects those
words truthfully. On account of that he does not take a superficial view and
say, this only is the truth, all else is not true. This is only protecting the
truth and not realising the truth. Bharadvàja, to a man there comes careful
thinking, this is my careful thinking, he protects those words truthfully. On
account of that he does not take a superficial view and say, this only is the
truth, all else is not true. This is only protecting the truth and not realising
the truth. Bharadvàja, to a man there comes forbearance with views, this is my
view, he protects those words truthfully. On account of that he does not take a
superficial view and say, this only is the truth, all else is not true. This is
only protecting the truth and not realising the truth. `.
ßGood Gotama, the truth is protected with this much. Now we see the protection
of the truth. How is the truth realised? I ask the realization of the truth from
good Gotama.û
ßBharadvàja, a bhikkhu lives supported on a certain village or hamlet. A
householder or the son of a householder approaches this venerable one to examine
him to see whether he has greedy, angry or deluded thoughts. He examines, is
this venerable one with such greedy thoughts, overcome by them, not knowing
would say I know, not seeing would say I saw, or would teach others, in such a
way for their ill doing for a long time. Then he knows, this venerable one does
not have such greedy thoughts, overcome by them, not knowing would say I know,
not seeing would say I saw, or would teach others, in such a way for their ill
doing for a long time. This venerable one's bodily and verbal behaviour are
those of a not greedy one. If this venerable one teaches something, it is deep,
difficult to understand, exalted, beyond logic, clever, should be experienced by
the wise, this cannot be done by a greedy one. When examining he sees the
venerable one is pure, has no greedy thoughts and examines him further.
Is this venerable one with such angry thoughts, overcome by them, not knowing
would say I know, not seeing would say I saw, or would teach others, in such a
way for their ill doing for a long time. Then he knows, this venerable one does
not have such angry thoughts, overcome by them, not knowing would say I know,
not seeing would say I saw, or would teach others, in such a way for their ill
doing for a long time. This venerable one's bodily and verbal behaviour are
those of one not angry. If this venerable one teaches something, it is deep,
difficult to understand, exalted, beyond logic, clever, should be experienced by
the wise, this cannot be done by one who is angry. When examining he sees the
venerable one is pure, has no angry thoughts and examines him further.
Is this venerable one with such deluded thoughts, overcome by them, not knowing
would say I know, not seeing would say I saw, or would teach others, in such a
way for their ill doing for a long time. Then he knows, this venerable one does
not have such deluded thoughts, overcome by them, not knowing would say I know,
not seeing would say I saw, or would teach others, in such a way for their ill
doing for a long time. This venerable one's bodily and verbal behaviour are
those of one not deluded. If this venerable one teaches something, it is deep,
difficult to understand, exalted, beyond logic, clever, should be experienced by
the wise, this cannot be done by one who is deluded. When examining he sees the
venerable one is pure, not deluded. Thus faith gets established in him, with
faith he approaches to associate. When associating he lends ear to listen to the
Teaching and to bear it in his mind. When the Teaching is borne in the mind it
is examined. When examining the meanings, he speculates patiently and an
interest is born. With bon interest he struggles to weigh facts. Weighing makes
the fourfold endeavour to realise the highest truth. Then realises the highest
truth even with the body, also sees it with penetrating wisdom. Bharadvàja, with
this much the truth is realised. I declare this as the realising of the truth.û
ßGood Gotama, now, I know the realising of the truth. How is this attained? Good
Gotama, teach me that attainment and realization.û
ßBharadvàja, practising, developing and making much of those same things lead to
the realization of the truth. I declare that the realization of the truth is
this much.û
ßGood Gotama, now I know the realising of the truth. What things are of much
help for realising the truth?û
ßBharadvàja, the fourfold endeavour is of much help for the realisation of the
truth. If not for the fourfold endeavour, the realisation of the truth is not.
Therefore the fourfold endeavour is of much help for the realisation of the
truth.û
ßGood Gotama, for the fourfold endeavour, what thing is of much help?û
ßBharadvàja, weighing [1] is of much help for the fourfold endeavour. Without
the weighing there is no fourfold effort, therefore weighing is of much help for
the fourfold endeavour.û
ßGood Gotama, for weighing, what thing is of much help?
Bharadvàja, struggling [2] is of much help for weighing. Without that struggle
there is no weighing, therefore that struggle is of much help for weighingû
ßGood Gotama, for struggling, what thing is of much help?
ßBharadvàja, interest, is of much help for struggling. Without that interest,
there is no struggle, therefore that interest is of much help for struggling.û
ßGood Gotama, for interest, what thing is of much help?û
ßBharadvàja, rightful speculation [3] is of much help for interest. Without the
rightful speculating mind, there is no interest, therefore the rightful
speculative mind is of much help for interest.û
ßGood Gotama, for a rightful speculative mind, what thing is of much help?
ßBharadvàja, examining the meanings in the Teaching, is of much help for a
rightful speculative mind. Without that examining of meanings in the Teaching,
there is norightful speculation, therefore examining meanings in the Teaching is
of much help for a speculative mind.û
ßGood Gotama, for examining meanings in the Teaching, what thing is of much
help?
ßBharadvàja, bearing the Teaching in the mind, is of much help for examining
meanings in the Teaching. Without bearing the Teaching in mind, there is no
examination of meanings, therefore bearing the Teaching in mind is of much help
for examining meanings in the Teaching.û
ßGood Gotama, for bearing the Teaching in the mind, what thing is of much help?
ßBharadvàja, listening to the Teaching, is of much help for bearing the Teaching
in the mind. Without listening to the Teaching, there is no bearing of the
Teaching, therefore listening to the Teaching, is of much help for bearing the
Teaching in the mind.û
ßGood Gotama, for listening to the Teaching, what thing is of much help?û
ßBharadvàja, lending ear, is of much help for listening to the Teaching. Without
lending ear there is no listening to the Teaching, therefore, lending ear, is of
much help for listening to the Teaching.û
ßGood Gotama, for lending ear, what thing is of much help?û
ßBharadvàja, associating, is of much help for lending ear. Without association
there is no lending ears, therefore associating is of much help for lending
ear.û
ßGood Gotama, for associating, what thing is of much help?û
ßBharadvàja, approaching, is of much help for associating Without an approach
there is no association, therefore approaching is of much help for associating.û
ßGood Gotama, for approaching, what thing is of much help?û
ßBharadvàja, faith, is of much help for approaching Without faith there is no
approaching, therefore faith is of much help for approaching.û
ßI asked good Gotama, how the truth is protected. Good Gotama explained it to
me, I like that explanation, I'm pleased with it. I asked good Gotama, how the
truth is realised. Good Gotama explained it to me, I like that explanation, I'm
pleased with it. I asked good Gotama, how the realisation of the truth is
attained. Good Gotama explained it to me, I like that explanation, I'm pleased
with it I asked good Gotama, what things are of much help for realisation of the
truth. Good Gotama explained them to me, I like that explanation, I'm pleased
with it. Whatever questions I asked, were explained to me. I likethat
explanation. I'm pleased with it. Good Gotama, earlier I thought, who are these
shaveling menial recluses, the offerings of the feet of our kinsman. Do they
know the Teaching? Good Gotama has aroused in me, love for the recluses, now I
appreciate them and honour them. Good Gotama now I understand. - May I be
remembered as a lay disciple who has taken refuge in good Gotama from today
until life lasts. `.
[1] Weighing is of much help for the fourfold endeavour (padhànassa kho
bharadvàja tulanà bahukàrà). The fourfold endeavours are pushing the mind
forward earnestly, to dispel arisen demerit to promote non arising of not arisen
demerit To promote the arising of not arisen merit and to see the development
and completion of arisen merit. For this kind of mental work to happen, we
should mentally weigh our activities by body speech and mind. We should be aware
of the activities at the six doors of mental contact.
[2] Struggling is of much help for weighing (tulanàya kho bharadvàja ussàho
bahukàro hoti). This is a mental struggle. It consists of thinking and pondering
to sort out the correct and comes to be right thinking.
[3] Right speculation is of much help for interest (chandassa kho Bharadvàja
dhammanijjhànakhanti bahukàrà). Right speculation falls to the category of right
thinking. So this is falling to the Noble Eightfold path, with right view at the
foremost.
0 comments:
Post a Comment