With Caṃ kī Caṃ kī Sutta (MN 95)

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('â', 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, Mṅras, & Brahmṅs, 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.â" So the brahman householders of Opṅsṅda, organized in groups & communities, left Opṅsṅda and headed north for the deva forest, the sṅla forest. And on that occasion the brahman Caṃkī had gone up to the upper story of his mansion for his mid-day rest. He saw the brahman householders of Opṅsṅda, organized in groups & communities, leaving Opṅsṅda and headed north for the deva forest, the sṅla forest. On seeing them, he addressed his steward, "My good steward, why are the brahman householders of Opṅsṅda, organized in groups & communities, leaving Opṅsṅda and heading north for the deva forest, the sṅla forest?" "Master Caṃkī, 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 Saṃgha of monks, has arrived at Opṅsṅda and is staying near Opṅsṅda in the deva forest, the sṅla forest to the north of the village. And of that Master Gotama this fine reputation has spread: ),

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('â', Masters, the brahman Caṃkī says, "Wait, masters. The brahman Caṃkī will go to see Gotama the contemplative, too."â" Responding, "As you say, master," to the brahman Caṃkī, the steward went to the brahman householders of Opṅsṅda and, on arrival, told them, "Masters, the brahman Caṃkī says, ),

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('â', Wait, masters. The brahman Caṃkī will go to see Gotama the contemplative, too.â" Now, on that occasion approximately 500 brahmans from various states had come to Opṅsṅda on some business or another. They heard it said that "The brahman Caṃkī, they say, is going to see Gotama the contemplative." So they went to the brahman Caṃkī and, on arrival, said to him, "Is it true, as they say, Master Caṃkī, that you are going to see Gotama the contemplative?" "Yes, it is, masters. I, too, am going to see Gotama the contemplative." "Master Caṃkī, donât go to see Gotama the contemplative. Itâs not proper for Master Caṃkī to go to see Gotama the contemplative. On the contrary, itâs proper for Gotama the contemplative to come see Master Caṃkī. For Master Caṃkī is well-born on both sides, the motherâs & the fatherâs; of pure descent, unfaulted & unassailed with regard to birth for seven generations. And the fact that Master Caṃkī is well-born on both sides, the motherâs & the fatherâs; of pure descent, unfaulted & unassailed with regard to birth for seven generations: Itâs for this reason that itâs not proper for Master Caṃkī to go to see Gotama the contemplative. On the contrary, itâs proper for Gotama the contemplative to come see Master Caṃkī. "Master Caṃkī is rich, with great wealth, great possessions.â¦1 "Master Caṃkī 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.â¦ "Master Caṃkī is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a BrahmÂṅâs complexion, a Brahmṅâs presence, rare to behold.â¦ "Master Caṃkī is virtuous, with advanced virtue, endowed with advanced virtue.â¦ "Master Caṃkī is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.â¦ "Master Caṃkī is the teacher of the teachers of many. He teaches the hymns to 300 young brahman students.â¦ "Master Caṃkī is honored, respected, revered, venerated, & esteemed by King Pasenadi Kosala.â¦ "Master Caṃkī is honored, respected, revered, venerated, & esteemed by the brahman Pokkharasṅti.â¦ "Master Caṃkī reigns over Opṅsṅda, 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 Caṃkī reigns over Opṅsṅda, a crown property abounding in wildlife—with grass, timber, water, & grain—through a royal grant with full feudatory rights bestowed by King Pasenadi Kosala: Itâs for this reason, too, that itâs not proper for Master Caṃkī to go to see Gotama the contemplative. On the contrary, itâs proper for Gotama the contemplative to come see Master Caṃkī." When this was said, the brahman Caṃkī 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 motherâs & the fatherâs; 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 motherâs & the fatherâs; of pure descent, unfaulted & unassailed with regard to birth for seven generations: Itâs for this reason that itâs not proper for Gotama the contemplative to come to see us, and why itâs proper for us to go see Gotama the contemplative. "Gotama the contemplative went forth, abandoning much gold & bullion stored underground & in attic vaults.â¦ "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.â¦ "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.â¦ "Gotama the contemplative is handsome, inspiring to look at, endowed with the foremost beauty of complexion, with a BrahmÂṅâs complexion, a Brahmṅâs presence, rare to behold.â¦ "Gotama the contemplative is virtuous, with noble virtue, skillful virtue, endowed with skillful virtue.â¦ "Gotama the contemplative is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.â¦ "Gotama the contemplative is the teacher of the teachers of many.â¦ "Gotama the contemplative has ended all sensual passion & is devoid of unruliness.â¦ "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.â¦ "Gotama the contemplative went forth from an aristocratic family, from an unbroken noble-warrior lineage.2â¦ "Gotama the contemplative went forth from a rich family, with great wealth, great possessions.â¦ "People come from distant kingdoms, distant countries, with questions for Gotama the contemplative.â¦ "Countless thousands of devas have gone for refuge in Gotama the contemplative for life.â¦ "Of Master Gotama this fine reputation has spread: ),

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('â', 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.ââ¦ "Gotama the contemplative is endowed with the 32 marks of a Great Man.â¦ "The King of Magadha, Seniya Bimbisṅra, together with his wives & children, has gone for refuge in Gotama the contemplative for life.â¦ "King Pasenadi Kosala, together with his wives & children, has gone for refuge in Gotama the contemplative for life.â¦ "The brahman Pokkharasṅti, together with his wives & children, has gone for refuge in Gotama the contemplative for life.â¦ "Gotama the contemplative has arrived at Opṅsṅda and is staying near Opṅsṅda in the deva forest, the sṅla 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 Opṅsṅda and is staying near Opṅsṅda in the deva forest, the sṅla forest to the north of the village, that he is our guest, and that our guest is to be honored, respected, revered, venerated, & esteemed: Itâs for this reason, too, that itâs not proper for Gotama the contemplative to come to see us, and why itâs 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, itâs not proper for Gotama the contemplative to come to see us, and why itâs proper for us to go see Gotama the contemplative."3 "In that case, master, we will all go to see Gotama the contemplative." Then the brahman Caṃkī, 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 Kṅpadika4 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 Bhṅradvṅja,5 donât break in & interrupt while the very senior brahmans are conversing. Wait until the end of their conversation." When this was said, the brahman Caṃkī said to the Blessed One, "Master Gotama, donât scold the brahman student Kṅpadika. 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 Kṅpadika must be accomplished in the texts of the Three Vedas, inasmuch as the brahmans honor him so." Then the thought occurred to Kṅpadika, "When Gotama the contemplative meets my gaze with his, I will ask him a question." And so the Blessed One, encompassing Kṅpadikaâs awareness with his awareness, met his gaze. Kṅpadika 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 ),

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('â', Only this is true; anything else is worthless.â What does Master Gotama have to say to this?" "Tell me, Bhṅradvṅja, is there among the brahmans even one brahman who says, ),

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('â', This I know; this I see; only this is true; anything else is worthless?â" "No, Master Gotama." "And has there been among the brahmans even one teacher or teacherâs teacher back through seven generations who said, ),

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('â', This I know; this I see; only this is true; anything else is worthless?â" "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, Vṅmaka, Vṅmadeva, Vessṅmitta, Yamataggi, Aṃgīrasa, Bhṅradvṅja, Vṅseṭṭha, Kassapa & Bhagu: Was there even one of these who said, ),

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('â', This we know; this we see; only this is true; anything else is worthless?â" "No, Master Gotama." "So then, Bhṅradvṅja, it seems that there isnât among the brahmans even one brahman who says, ),

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('â', This I know; this I see; only this is true; anything else is worthless.â And there hasnât been among the brahmans even one teacher or teacherâs teacher back through seven generations who said, ),

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('â', This I know; this I see; only this is true; anything else is worthless.â And there hasnât 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, Vṅmaka, Vṅmadeva, Vessṅmitta, Yamataggi, Aṃgīrasa, Bhṅradvṅja, Vṅseṭṭha, Kassapa & Bhagu, even one who said, ),

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('â', This we know; this we see; only this is true; anything else is worthless.â Suppose there were a row of blind men, each holding on to the one in front of him: The first one doesnât see, the middle one doesnât see, and the last one doesnât 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 doesnât see, the middle one doesnât see, and the last one doesnât see. So what do you think, Bhṅradvṅja? This being the case, doesnât the conviction of the brahmans turn out to be groundless?" "Itâs not only out of conviction, Master Gotama, that the brahmans honor this. They also honor it as unbroken tradition." "Bhṅradvṅja, 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-likedâ¦ truly an unbroken traditionâ¦ well-reasonedâ¦ 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 isnât proper for an observant person who safeguards the truth to come to a definite conclusion, ),

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('â', 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, ),

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('â', This is my conviction,â safeguards the truth. But he doesnât yet come to the definite conclusion that ),

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('â', Only this is true; anything else is worthless.â To this extent, Bhṅradvṅja, 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 somethingâ¦ holds an unbroken traditionâ¦ has something reasoned through analogyâ¦ has something he agrees to, having pondered views, his statement, ),

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('â', This is what I agree to, having pondered views,â safeguards the truth. But he doesnât yet come to the definite conclusion that ),

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('â', Only this is true; anything else is worthless.â To this extent, Bhṅradvṅja, 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, Bhṅradvṅja, where a monk lives in dependence on a certain village or town. Then a householder or householderâs son, having gone to him, observes him with regard to three qualities—qualities based on greed, qualities based on aversion, qualities based on delusion: ),

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('â', 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?â As he observes him, he comes to know, ),

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('â', There are in this venerable one no such qualities based on greed.â¦ 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 canât 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: ),

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('â', 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?â As he observes him, he comes to know, ),

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('â', There are in this venerable one no such qualities based on aversion.â¦ 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 canât 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: ),

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('â', 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?â As he observes him, he comes to know, ),

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('â', There are in this venerable one no such qualities based on delusion.â¦ 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 canât 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 body6 and sees by penetrating it with discernment. "To this extent, Bhṅradvṅja, 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, Bhṅradvṅja, 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, Bhṅradvṅja. If one didnât make an exertion, one wouldnât 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, Bhṅradvṅja. If one didnât contemplate, one wouldnât 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? â¦" "Being willing.â¦ If one werenât willing, one wouldnât contemplate.â¦" "But what quality is most helpful for being willing? â¦" "Desire.â¦ If desire didnât arise, one wouldnât be willing.â¦" "But what quality is most helpful for desire? â¦" "Coming to an agreement through pondering dhammas.â¦ If one didnât come to an agreement through pondering dhammas, desire wouldnât arise.â¦" "But what quality is most helpful for coming to an agreement through pondering dhammas? â¦" "Penetrating the meaning.â¦ If one didnât penetrate the meaning, one wouldnât come to an agreement through pondering dhammas.â¦" "But what quality is most helpful for penetrating the meaning?.â¦" "Remembering the Dhamma.â¦ If one didnât remember the Dhamma, one wouldnât penetrate the meaning.â¦" "But what quality is most helpful for remembering the Dhamma?â¦ " "Hearing the Dhamma.â¦Â If one didnât hear the Dhamma, one wouldnât remember the Dhamma.â¦" "But what quality is most helpful for hearing the Dhamma? â¦ " "Lending ear.â¦Â If one didnât lend ear, one wouldnât hear the Dhamma.â¦" "But what quality is most helpful for lending ear? â¦ " "Growing close.â¦Â If one didnât grow close, one wouldnât lend ear.â¦" "But what quality is most helpful for growing close? â¦ " "Visiting.â¦Â If one didnât visit, one wouldnât grow close.â¦" "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, Bhṅradvṅja. If conviction (in a person) didnât arise, one wouldnât 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 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, ),

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('â', Who are these bald-headed ),

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('â', contemplatives,â these menial, dark offspring of the Kinsmanâs [Brahmṅâs] feet?8 Who are they to know the Dhamma?â But now Master Gotama has inspired within me9 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 Saṃgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life." Notes 1. Following the Burmese edition, which notes elided passages here in the brahmansâ speech and in the parallel passages in Caṃkīâs speech, below. The Thai and PTS editions do not indicate any elisions in either speech. The Sri Lankan edition is quite different from the others. Beginning with the brahmansâ second reason for why Caṃkī should not go to see the Buddha, each of the reasons follows the form: "And the fact that Master Caṃkī is rich, with great wealth, great possessions: Itâs for this reason, too, that itâs not proper for Master Caṃkī to go to see Gotama the contemplative. On the contrary, itâs proper for Gotama the contemplative to come see Master Caṃkī." In Caṃkīâs response to the brahmans, the first, second, and last reasons follow the full form. For example: "Gotama the contemplative went forth, abandoning much gold & bullion stored underground & in attic vaults. And the fact that Gotama the contemplative went forth, abandoning much gold & bullion stored underground & in attic vaults: Itâs for this reason, too, that itâs not proper for Gotama the contemplative to come to see us, and why itâs proper for us to go see Gotama the contemplative." The remaining reasons follow an abbreviated form. For example: "And the fact that 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: Itâs for this reason, too, that itâs not proper for Gotama the contemplative to come to see us, and why itâs proper for us to go see Gotama the contemplative." 2. Reading asaṃbhinnṅ khattiyakulṅ with the Thai, Burmese, and Sri Lankan editions. The PTS edition reads, ṅdīnakhattiyakulṅ, "from an original noble-warrior family." 3. The Thai and Burmese editions end Caṃkīâs speech at this point, which appears to be correct, as the next sentence seems to be the appropriate response of the 500 brahmans to what Caṃkī has said. However, in the Sri Lankan and PTS editions the next sentence is the conclusion of Caṃkīâs speech. 4. Alternative readings: Kṅpaṭhika, Kṅpaṭhaka. 5. Bharadvṅja is Kṅpadikaâs clan name. 6. Reading paramasacca with the Burmese, Sri Lankan, and PTS editions. The Thai edition reads, paramatthasacca, "the highest goal of the truth." See AN 9:45. 7. Notice that Kṅpadika is careful to safeguard the truth in the way he expresses his approval for the Buddhaâs teachings. 8. The brahmans regarded Brahmṅ 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 (samaṃa), who they said were born from his feet. 9. Here Kṅpadika switches from the pompous "we" to the more respectful "me." See also: AN 2:31; AN 3:66; AN 4:73; AN 4:192; AN 7:80; AN 8:53; AN 9:1 - --> - - - -

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With Caṃ kī Caṃ kī Sutta (MN 95)

With Caṃ kī Caṃ kī Sutta (MN 95)