MN95 — Caṅkī Sutta

Thus have I heard: At one time, the Blessed One was wandering in the Kosala country with a large community of disciples when he arrived at a Kosalan Brahmin village named Opasāda.

There, the Blessed One stayed in the Opasāda village, to the north of the village, in the Deva forest, in a grove of sal trees.

At that time, the Brahmin Caṅkī was living in Opasāda, a place given to him by King Pasenadi of Kosala, which was prosperous, with abundant grass, wood, water, and grain, and was a royal endowment, a Brahmin grant.

The Brahmins and householders of Opasāda heard:

Indeed, the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, is wandering in the Kosala country with a large community of disciples and has arrived at Opasāda. He is staying in the Opasāda village, to the north of the village, in the Deva forest, in a grove of sal trees.

And this good report about the Blessed One has spread:

Indeed, he is the Blessed One, the Arahant, the Perfectly Enlightened One, accomplished in true knowing and conduct, the Fortunate One, the Knower of the world, the unsurpassed leader of persons to be tamed, the teacher of gods and humans, the Enlightened One, the Blessed One.

He declares this world with its gods, Māras, and Brahmās, this generation with its ascetics and Brahmins, its princes and people, which he has realized through his own direct knowing.

He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.

It is good to see such Arahants.

Then the Brahmins and householders of Opasāda, having left Opasāda, went in groups, heading north to the Deva forest, the grove of sal trees.

At that time, the Brahmin Caṅkī was lying down in the upper story of his mansion.

The Brahmin Caṅkī saw the Brahmins and householders of Opasāda leaving Opasāda in groups, heading north to the Deva forest, the grove of sal trees.

Seeing this, he addressed his attendant:

Why, dear attendant, are the Brahmins and householders of Opasāda leaving Opasāda in groups, heading north to the Deva forest, the grove of sal trees?

Sir, the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, is wandering in the Kosala country with a large community of disciples and has arrived at Opasāda. He is staying in the Opasāda village, to the north of the village, in the Deva forest, in a grove of sal trees.

And this good report about the Blessed One has spread:

They are going to see the Blessed One.

Then, dear attendant, go to the Brahmins and householders of Opasāda and say this:

The Brahmin Caṅkī says this: Let the venerable ones come; the Brahmin Caṅkī will also go to see the ascetic Gotama.

Yes, sir, the attendant replied to the Brahmin Caṅkī, and he went to the Brahmins and householders of Opasāda.

Having approached them, he said:

The Brahmin Caṅkī says this:

Let the venerable ones come; the Brahmin Caṅkī will also go to see the ascetic Gotama.

At that time, five hundred Brahmins from various regions were staying in Opasāda for some business.

They heard:

The Brahmin Caṅkī is going to see the ascetic Gotama.

Then those Brahmins went to the Brahmin Caṅkī; having approached him, they said:

Is it true that the venerable Caṅkī is going to see the ascetic Gotama?

It is true, dear sirs, that I intend to go to see the ascetic Gotama.

Do not, venerable Caṅkī, go to see the ascetic Gotama.

It is not proper for the venerable Caṅkī to go to see the ascetic Gotama;

rather, the ascetic Gotama should come to see the venerable Caṅkī.

For the venerable Caṅkī is well-born on both sides, on the mothers and the fathers side, of pure descent up to the seventh generation, uncriticized and irreproachable in respect of birth.

Even though the venerable Caṅkī is well-born on both sides, on the mothers and the fathers side, of pure descent up to the seventh generation, uncriticized and irreproachable in respect of birth, for this reason, it is not proper for the venerable

Caṅkī to go to see the ascetic Gotama; rather, the ascetic Gotama should come to see the venerable Caṅkī.

For the venerable Caṅkī is wealthy, with great wealth and property...

For the venerable Caṅkī is a master of the three Vedas, with their vocabularies, liturgical formulas, phonology, and etymology, and the histories as the fifth; skilled in philology and grammar, and well-versed in cosmology and the marks of a great man...

Indeed, Canki is handsome, pleasing to the eye, charming, endowed with supreme beauty of complexion, possessing a Brahma-like appearance, and a Brahma-like voice, without any defect in appearance...

Indeed, Canki is virtuous, of mature virtue, endowed with mature virtue...

Indeed, Canki has good speech, speaks well, is endowed with the speech of a cultured person, articulate, without hesitation, able to convey the meaning...

Indeed, Canki is a teacher of many, instructing three hundred young men in the Vedas...

Indeed, Canki is honored, respected, esteemed, venerated, and revered by King Pasenadi of Kosala...

Indeed, Canki is honored, respected, esteemed, venerated, and revered by the Brahmin Pokkharasati...

Indeed, Canki resides in Opasada, a place with seven courtyards, with grass, wood, and water, with grain, a royal residence given by King Pasenadi of Kosala, a royal gift, a Brahmin gift.

Even though Canki resides in Opasada, a place with seven courtyards, with grass, wood, and water, with grain, a royal residence given by King Pasenadi of Kosala, a royal gift, a Brahmin gift, for this reason, Canki is not worthy to approach the ascetic Gotama for a visit; it is the ascetic Gotama who is worthy to approach Canki for a visit.

When this was said, the Brahmin Canki addressed those Brahmins:

Well then, sirs, listen to me, as to why we are worthy to approach the ascetic Gotama for a visit; but he is not worthy to approach us for a visit.

Indeed, sirs, the ascetic Gotama is well-born on both sides, on the mother's and the father's side, of pure descent up to the seventh generation, uncriticized and unblemished in terms of lineage.

Even though, sirs, the ascetic Gotama is well-born on both sides, on the mother's and the father's side, of pure descent up to the seventh generation, uncriticized and unblemished in terms of lineage, for this reason, he is not worthy to approach us for a visit; but we are worthy to approach the ascetic Gotama for a visit.

Indeed, sirs, the ascetic Gotama, having renounced abundant gold and silver, has gone forth, both earthly and celestial...

Indeed, sirs, the ascetic Gotama, though young, a youth with black hair, endowed with the beauty of youth, in the prime of life, has gone forth from the household life into homelessness...

Indeed, sirs, the ascetic Gotama, against the wishes of his weeping and lamenting parents, having shaved off his hair and beard, and donned the ochre robes, has gone forth from the household life into homelessness...

Indeed, sirs, the ascetic Gotama is handsome, pleasing to the eye, charming, endowed with supreme beauty of complexion, possessing a Brahma-like appearance, and a Brahma-like voice, without any defect in appearance...

Indeed, sirs, the ascetic Gotama is virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue...

Indeed, sirs, the ascetic Gotama has good speech, speaks well, is endowed with the speech of a cultured person, articulate, without hesitation, able to convey the meaning...

Indeed, sirs, the ascetic Gotama is a teacher of many...

Indeed, sirs, the ascetic Gotama is free from sensual desires, free from confusion...

Indeed, sirs, the ascetic Gotama is a proponent of action, a proponent of deeds, one who sets forth the pure path for the Brahmin community...

Indeed, sirs, the ascetic Gotama has gone forth from a high family, from an unbroken line of Khattiyas...

Indeed, sirs, the ascetic Gotama has gone forth from a wealthy family, from great wealth and great possessions...

Indeed, sirs, people from various countries and regions come to consult the ascetic Gotama...

Indeed, sirs, thousands of deities have gone for refuge to the ascetic Gotama...

Indeed, sirs, such a good reputation has arisen for the ascetic Gotama:

He is indeed the Blessed One, the Worthy One, the Perfectly Enlightened One, endowed with knowing and conduct, the Well-Gone One, the Knower of the world, the Incomparable Leader of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One...

Indeed, sirs, the ascetic Gotama is endowed with the thirty-two marks of a great man...

Indeed, sirs, King Seniya Bimbisara of Magadha, along with his sons and wives, has gone for refuge to the ascetic Gotama...

Indeed, sirs, King Pasenadi of Kosala, along with his sons and wives, has gone for refuge to the ascetic Gotama...

Indeed, sirs, the Brahmin Pokkharasati, along with his sons and wives, has gone for refuge to the ascetic Gotama...

Indeed, sirs, the ascetic Gotama has arrived at Opasada and is residing in Opasada, to the north of Opasada, in the Deva forest, in the Sala forest.

Those ascetics or Brahmins who come to our village or field are our guests.

Guests should be honored, respected, esteemed, and venerated by us.

Even though the ascetic Gotama has arrived at Opasada and is residing in Opasada, to the north of Opasada, in the Deva forest, in the Sala forest, the ascetic Gotama is our guest.

A guest should be honored, respected, esteemed, and venerated by us.

For this reason, he is not worthy to approach us for a visit.

to see him; then indeed we are worthy to approach the venerable Gotama to see him.

So much, indeed, do I, sir, comprehend the virtues of the venerable Gotama, but the venerable Gotama is not limited to just these virtues; the venerable Gotama is of immeasurable virtues.

Even with one of these qualities, the venerable Gotama is not worthy to approach us to see him; rather, we are worthy to approach the venerable Gotama to see him.

Well then, sir, let us all go to see the ascetic Gotama.

Then Canki the Brahmin, along with a large group of Brahmins, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

After exchanging courteous and friendly talk, he sat down to one side.

At that time, the Blessed One was conversing with elderly Brahmins on some matter of mutual interest.

At that time, a young man named Kapathika, a youth with a shaven head, sixteen years old, well-versed in the three Vedas, with their vocabularies, rituals, phonology, and etymology, and the fifth, the legends, skilled in philology and grammar, and well-versed in the marks of a great man, was sitting in that assembly.

He interrupted the conversation between the elderly Brahmins and the Blessed One from time to time.

Then the Blessed One rebuked Kapathika the youth:

Let not the venerable Bharadvaja interrupt the conversation between the elderly Brahmins.

Let the venerable Bharadvaja wait until the conversation is finished.

When this was said, Canki the Brahmin said to the Blessed One:

Let not the venerable Gotama rebuke Kapathika the youth.

Kapathika the youth is a noble son, learned, wise, and eloquent, and he is capable of engaging in a discussion with the venerable Gotama.

Then it occurred to the Blessed One:

Surely there will be a discussion on the threefold knowing with Kapathika the youth.

That is why the Brahmins are so eager to put him forward.

Then it occurred to Kapathika the youth:

When the ascetic Gotama directs his attention to me, I will ask him a question.

Then the Blessed One, knowing the thoughts of Kapathika the youth, directed his attention to him.

Then it occurred to Kapathika the youth:

The ascetic Gotama is directing his attention to me.

Let me ask him a question.

Then Kapathika the youth said to the Blessed One:

Sir Gotama, the ancient Brahminical tradition, handed down through oral transmission and preserved in the scriptures, is where the Brahmins come to a definite conclusion:

This alone is true, all else is false.

What does the venerable Gotama say about this?

What do you think, Bharadvaja, is there any one Brahmin who says:

I know this, I see this.

This alone is true, all else is false?

No, sir Gotama.

What do you think, Bharadvaja, is there any one teacher of the Brahmins, or any teachers teacher, up to the seventh generation of teachers, who says:

I know this, I see this.

This alone is true, all else is false?

No, sir Gotama.

What do you think, Bharadvaja, are there any of the ancient seers of the Brahmins, the creators and propagators of the mantras, whose ancient mantra tradition is sung, recited, and compiled by the Brahmins today, such as Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu, who said:

We know this, we see this.

This alone is true, all else is false?

No, sir Gotama.

Therefore, Bharadvaja, it seems there is no one Brahmin who says:

I know this, I see this.

This alone is true, all else is false;

there is no one teacher of the Brahmins, or any teachers teacher, up to the seventh generation of teachers, who says:

I know this, I see this.

This alone is true, all else is false;

and those ancient seers of the Brahmins, the creators and propagators of the mantras, whose ancient mantra tradition is sung, recited, and compiled by the Brahmins today, such as Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu, they also did not say:

We know this, we see this.

This alone is true, all else is false.

Just as, Bhāradvāja, a blind man tied to a chain cannot see the front, the middle, or the end; in the same way, Bhāradvāja, the speech of the Brahmins is like the speech of a blind man: it does not see the front, the middle, or the end. What do you think, Bhāradvāja, isn't it true that in such a case the faith of the Brahmins is baseless? No, Gotama, the Brahmins do not rely on faith alone; they also rely on tradition. You, Bhāradvāja, first came to faith, and now you speak of tradition. There are five things, Bhāradvāja, that have two outcomes in the present life. What are the five? Faith, preference, oral tradition, reasoned reflection, and acceptance of a view after pondering it: these five things, Bhāradvāja, have two outcomes in the present life. Moreover, Bhāradvāja, something may be well believed, but it may be empty, hollow, and false; and something may not be well believed, but it may be true, real, and not otherwise. Similarly, something may be well preferred... something may be well heard... something may be well reasoned... something may be well pondered, but it may be empty, hollow, and false; and something may not be well pondered, but it may be true, real, and not otherwise. A wise person, Bhāradvāja, should not come to a definite conclusion in these matters: Only this is true, everything else is false. To what extent, Gotama, is there protection of the truth, to what extent does one protect the truth? We ask the Blessed One about the protection of the truth. If a person, Bhāradvāja, has faith, he preserves the truth by saying, This is my faith; but he does not yet come to the definite conclusion: Only this is true, everything else is false. If a person, Bhāradvāja, has preference... if a person has oral tradition... if a person has reasoned reflection... if a person has acceptance of a view after pondering it, he preserves the truth by saying, This is my acceptance of a view after pondering it; but he does not yet come to the definite conclusion: Only this is true, everything else is false. To this extent, Bhāradvāja, there is protection of the truth, to this extent one protects the truth, and to this extent we declare the protection of the truth; but there is not yet the realization of the truth. To this extent, Gotama, there is protection of the truth, to this extent one protects the truth, and to this extent we see the protection of the truth. But to what extent, Gotama, is there the realization of the truth, to what extent does one realize the truth? We ask the Blessed One about the realization of the truth. Here, Bhāradvāja, a disciple resides depending on a certain village or town. A householder or a householder's son approaches him and examines him in three ways: in regard to things that are conducive to greed, things that are conducive to hatred, and things that are conducive to delusion. Is there in this venerable one any such thing conducive to greed, by which his mind being overwhelmed, he might say he knows when he does not know, or he might say he sees when he does not see, or he might urge others to act in a way that would lead to their long-term harm and suffering? While examining him, he comes to know: There are no such things conducive to greed in this venerable one, by which his mind being overwhelmed, he might say he knows when he does not know, or he might say he sees when he does not see, or he might urge others to act in a way that would lead to their long-term harm and suffering. His bodily conduct is pure, his verbal conduct is pure, and his mental conduct is pure. The Dhamma that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond mere reasoning, subtle, and to be experienced by the wise. This Dhamma cannot be taught by one who is greedy. When he examines him and sees that he is purified from things conducive to greed, he further examines him in regard to things conducive to hatred. Is there in this venerable one any such thing conducive to hatred, by which his mind being overwhelmed, he might say he knows when he does not know, or he might say he sees when he does not see, or he might urge others to act in a way that would lead to their long-term harm and suffering? While examining him, he comes to know: There are no such things conducive to hatred in this venerable one, by which his mind being overwhelmed, he might say he knows when he does not know, or he might say he sees when he does not see, or he might urge others to act in a way that would lead to their long-term harm and suffering. His bodily conduct is pure, his verbal conduct is pure, and his mental conduct is pure.

But the Dhamma that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, and to be experienced by the wise.

That Dhamma is not easily taught to one who is corrupt.

When one examines him and sees that he is pure in terms of the qualities that lead to anger, then one further examines him in terms of the qualities that lead to delusion.

Are there any such delusive qualities in this venerable one, such that, being overwhelmed by delusive qualities, he would say he knows when he does not know, or he sees when he does not see, or he would incite others for the purpose of their long-term harm and suffering?

Examining him, one knows:

There are no such delusive qualities in this venerable one, such that, being overwhelmed by delusive qualities, he would say he knows when he does not know, or he sees when he does not see, or he would incite others for the purpose of their long-term harm and suffering.

His bodily conduct is such, his verbal conduct is such, as is fitting for one who is not deluded.

But the Dhamma that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, and to be experienced by the wise.

That Dhamma is not easily taught to one who is deluded.

When one examines him and sees that he is pure in terms of the qualities that lead to delusion, then one places faith in him, having faith, one approaches him, approaching him, one pays respect to him, paying respect to him, one listens to the Dhamma, listening to the Dhamma, one retains it, retaining the Dhamma, one examines the meaning of those teachings, examining the meaning, one gains a reflective acceptance of the teachings, having gained a reflective acceptance of the teachings, desire arises, with desire arisen, one makes an effort, making an effort, one weighs it up, weighing it up, one strives, striving, one realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

To this extent, Bhāradvāja, there is the realization of the truth, to this extent one understands the truth, and to this extent we declare the realization of the truth;

but there is not yet the attainment of the truth.

To this extent, Master Gotama, there is the realization of the truth, to this extent one understands the truth, and to this extent we look to the realization of the truth.

But to what extent, Master Gotama, is there the attainment of the truth, to what extent does one attain the truth?

We ask Master Gotama about the attainment of the truth.

By cultivating, developing, and making much of these same qualities, Bhāradvāja, there is the attainment of the truth.

To this extent, Bhāradvāja, there is the attainment of the truth, to this extent one attains the truth, and to this extent we declare the attainment of the truth.

To this extent, Master Gotama, there is the attainment of the truth, to this extent one attains the truth, and to this extent we look to the attainment of the truth.

But for the attainment of the truth, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for the attainment of the truth.

For the attainment of the truth, Bhāradvāja, striving is of great benefit.

If one did not strive, one would not attain the truth.

Because one strives, one attains the truth.

Therefore, for the attainment of the truth, striving is of great benefit.

But for striving, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for striving.

For striving, Bhāradvāja, weighing up is of great benefit.

If one did not weigh up, one would not strive.

Because one weighs up, one strives.

Therefore, for striving, weighing up is of great benefit.

But for weighing up, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for weighing up.

For weighing up, Bhāradvāja, effort is of great benefit.

If one did not make an effort, one would not weigh up.

Because one makes an effort, one weighs up.

Therefore, for weighing up, effort is of great benefit.

But for effort, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for effort.

For effort, Bhāradvāja, desire is of great benefit.

If desire did not arise, one would not make an effort.

Because desire arises, one makes an effort.

Therefore, for effort, desire is of great benefit.

But for desire, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for desire.

For desire, Bhāradvāja, reflective acceptance of the teachings is of great benefit.

If the teachings did not gain reflective acceptance, desire would not arise.

Because the teachings gain reflective acceptance, desire arises.

Therefore, for desire, reflective acceptance of the teachings is of great benefit.

But for reflective acceptance of the teachings, Master Gotama, what quality is of great benefit?

We ask Master Gotama about the quality that is of great benefit for reflective acceptance of the teachings.

Indeed, Bhāradvāja, examination of meaning is very beneficial for patience. If one does not examine the meaning, this teaching would not be suitable for reflection. But because one examines the meaning, the teachings are suitable for reflection. Therefore, examination of meaning is very beneficial for patience in the teachings.

But, Master Gotama, what is the teaching that is very beneficial for the examination of meaning? We ask Master Gotama about the teaching that is very beneficial for the examination of meaning.

Indeed, Bhāradvāja, retention of the teachings is very beneficial for the examination of meaning. If one does not retain the teachings, one would not examine the meaning. But because one retains the teachings, one examines the meaning. Therefore, retention of the teachings is very beneficial for the examination of meaning.

But, Master Gotama, what is the teaching that is very beneficial for the retention of the teachings? We ask Master Gotama about the teaching that is very beneficial for the retention of the teachings.

Indeed, Bhāradvāja, listening to the teachings is very beneficial for the retention of the teachings. If one does not listen to the teachings, one would not retain the teachings. But because one listens to the teachings, one retains the teachings. Therefore, listening to the teachings is very beneficial for the retention of the teachings.

But, Master Gotama, what is the teaching that is very beneficial for listening to the teachings? We ask Master Gotama about the teaching that is very beneficial for listening to the teachings.

Indeed, Bhāradvāja, attentive listening is very beneficial for listening to the teachings. If one does not listen attentively, one would not listen to the teachings. But because one listens attentively, one listens to the teachings. Therefore, attentive listening is very beneficial for listening to the teachings.

But, Master Gotama, what is the teaching that is very beneficial for attentive listening? We ask Master Gotama about the teaching that is very beneficial for attentive listening.

Indeed, Bhāradvāja, approaching the teacher is very beneficial for attentive listening. If one does not approach the teacher, one would not listen attentively. But because one approaches the teacher, one listens attentively. Therefore, approaching the teacher is very beneficial for attentive listening.

But, Master Gotama, what is the teaching that is very beneficial for approaching the teacher? We ask Master Gotama about the teaching that is very beneficial for approaching the teacher.

Indeed, Bhāradvāja, faith is very beneficial for approaching the teacher. If one does not have faith, one would not approach the teacher. But because one has faith, one approaches the teacher. Therefore, faith is very beneficial for approaching the teacher.

We asked Master Gotama about the protection of truth, and Master Gotama explained the protection of truth; and we are pleased and satisfied with that. We asked Master Gotama about the realization of truth, and Master Gotama explained the realization of truth; and we are pleased and satisfied with that. We asked Master Gotama about the attainment of truth, and Master Gotama explained the attainment of truth; and we are pleased and satisfied with that. We asked Master Gotama about the teaching that is very beneficial for the attainment of truth, and Master Gotama explained the teaching that is very beneficial for the attainment of truth; and we are pleased and satisfied with that. Whatever we asked Master Gotama, he explained it to us; and we are pleased and satisfied with that.

For indeed, Master Gotama, we previously thought: Who are these shaven-headed ascetics, these black menial offspring, who are the knowers of the teachings? But Master Gotama has inspired in me love for ascetics, confidence in ascetics, and respect for ascetics. Excellent, Master Gotama... Let Master Gotama consider me as a lay follower who has gone for refuge from this day forth for life.

The Discourse of Canki is concluded.