5.
The Discourse with Caṅkī
422. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Opāsāda. There the Blessed One stayed at Opāsāda, to the north of Opāsāda, in the Deva grove, in a Sāla grove. Now at that time the brahmin Caṅkī was dwelling at Opāsāda, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant. The brahmin householders of Opāsāda heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Opāsāda and is staying at Opāsāda, to the north of Opāsāda, in the Deva grove, in a Sāla grove. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."
423. Then the brahmins and householders of Opāsāda, having gone out from Opāsāda, in groups and crowds, facing northward, went towards the Deva grove, the Sāla grove. Now at that time the brahmin Caṅkī had gone to the upper storey of his mansion for a midday rest. The brahmin Caṅkī saw the brahmins and householders of Opāsāda, having gone out from Opāsāda, in groups and crowds, facing northward, approaching the Deva grove, the Sāla grove. Having seen this, he addressed his attendant - "Why, my dear attendant, are the brahmins and householders of Opāsāda, having gone out from Opāsāda, in groups and crowds, facing northward, going towards the Deva grove, the Sāla grove?" "There is, sir Caṅkī, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Opāsāda and is staying at Opāsāda, to the north of Opāsāda, in the Deva grove, in a Sāla grove. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' They are going to see that Master Gotama." "If so, my dear attendant, go to where the brahmins and householders of Opāsāda are; having approached, say this to the brahmins and householders of Opāsāda - 'The brahmin Caṅkī, sirs, says this - Let the venerable sirs wait, the brahmin Caṅkī too will approach the ascetic Gotama for an audience.'" "Yes, sir," the attendant replied to the brahmin Caṅkī and approached the brahmins and householders of Opāsāda; having approached, he said this to the brahmins and householders of Opāsāda - "The brahmin Caṅkī, sirs, says this - 'Let the venerable sirs wait, the brahmin Caṅkī too will approach the ascetic Gotama for an audience.'"
424. Now at that time about five hundred brahmins from various kingdoms were dwelling at Opāsāda on some business. Those brahmins heard - "The brahmin Caṅkī, it seems, will approach the ascetic Gotama for an audience." Then those brahmins approached the brahmin Caṅkī; having approached, they said this to the brahmin Caṅkī - "Is it true that the venerable Caṅkī will approach the ascetic Gotama for an audience?" "Thus indeed, good sirs, it occurs to me - 'I will approach the ascetic Gotama for an audience.'" "Let not the venerable Caṅkī approach the ascetic Gotama for an audience. It is not proper for the venerable Caṅkī to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Caṅkī for an audience. For the venerable Caṅkī is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since the venerable Caṅkī is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for the venerable Caṅkī to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Caṅkī for an audience. For the venerable Caṅkī is wealthy, of great riches, of great possessions... etc. For the venerable Caṅkī has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man... etc. For the venerable Caṅkī is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc. For the venerable Caṅkī is virtuous, of mature virtue, endowed with mature virtue... etc. For the venerable Caṅkī is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc. For the venerable Caṅkī is a teacher of teachers of many, he teaches the sacred verses to three hundred young men... etc. For the venerable Caṅkī is honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala... etc. For the venerable Caṅkī is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... etc. For the venerable Caṅkī dwells at Opāsāda, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant. Since the venerable Caṅkī dwells at Opāsāda, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant, for this reason it is not proper for the venerable Caṅkī to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Caṅkī for an audience."
425. When this was said, the brahmin Caṅkī said this to those brahmins - "If so, sirs, listen to me too, as to how we ourselves are worthy to approach that ascetic Gotama for an audience; but it is not proper for that Master Gotama to approach us for an audience. Indeed, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for that Master Gotama to approach us for an audience; rather, we ourselves are worthy to approach that Master Gotama for an audience. Indeed, sirs, the ascetic Gotama has gone forth, having left behind abundant gold and silver, both stored in the ground and in the sky... etc. Indeed, sirs, the ascetic Gotama, while still young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life, has gone forth from home into homelessness... etc. Indeed, sirs, the ascetic Gotama, against the wishes of his unwilling parents, with tearful faces, weeping, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness... etc. Indeed, sirs, the ascetic Gotama is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc. Indeed, sirs, the ascetic Gotama is virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue... etc. Indeed, sirs, the ascetic Gotama is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc. Indeed, sirs, the ascetic Gotama is a teacher of teachers of many... etc. Indeed, sirs, the ascetic Gotama has eliminated sensual lust, free from fickleness... etc. Indeed, sirs, the ascetic Gotama is one who teaches action, one who teaches the efficacy of action, one who puts what is not evil first for the brahmin people... etc. Indeed, sirs, the ascetic Gotama has gone forth from a high family, from an unbroken warrior family... etc. Indeed, sirs, the ascetic Gotama has gone forth from a wealthy family, of great riches, of great possessions... etc. Indeed, sirs, people come from foreign countries and foreign regions to ask questions of the ascetic Gotama... etc. Indeed, sirs, many thousands of deities have gone for refuge to the ascetic Gotama for life... etc. Indeed, sirs, such a good reputation has arisen concerning the ascetic Gotama - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One'... etc. Indeed, sirs, the ascetic Gotama is endowed with the thirty-two characteristics of a great man... etc. Indeed, sirs, King Seniya Bimbisāra of Magadha, together with his sons and wife, has gone for refuge to the ascetic Gotama for life... etc. Indeed, sirs, King Pasenadi of Kosala, together with his sons and wife, has gone for refuge to the ascetic Gotama for life... etc. Indeed, sirs, the brahmin Pokkharasāti, together with his sons and wife, has gone for refuge to the ascetic Gotama for life... etc. Indeed, sirs, the ascetic Gotama has arrived at Opāsāda and is staying at Opāsāda, to the north of Opāsāda, in the Deva grove, in a Sāla grove. Now, whatever ascetics or brahmins come to our village territory, they are our guests. And guests should be honoured, respected, revered, and venerated by us. Since the ascetic Gotama has arrived at Opāsāda and is staying at Opāsāda, to the north of Opāsāda, in the Deva grove, in a Sāla grove, the ascetic Gotama is our guest. And a guest should be honoured, respected, revered, and venerated by us. For this reason it is not proper for that Master Gotama to approach us for an audience; rather, we ourselves are worthy to approach that Master Gotama for an audience. This much, sirs, do I learn of the praises of that Master Gotama, but that Master Gotama is not of such limited praise; for that Master Gotama is of immeasurable praise. Even endowed with each one of those qualities, it is not proper for that Master Gotama to approach us for an audience; rather, we ourselves are worthy to approach that Master Gotama for an audience." "If so, sirs, let us all approach the ascetic Gotama for an audience."
426. Then the brahmin Caṅkī together with a large group of brahmins approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Now at that time the Blessed One, having concluded some talk to be remembered with the senior brahmins, was seated. Now at that time a young man named Kāpaṭika, young, with a shaven head, sixteen years old by birth, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man, was seated in that assembly. He interrupted the discussion now and then while the senior brahmins were consulting with the Blessed One. Then the Blessed One rebuked the young man Kāpaṭika: "Let not the venerable Bhāradvāja interrupt the discussion now and then while the senior brahmins are consulting. Let the venerable Bhāradvāja wait for the end of the discussion." When this was said, the brahmin Caṅkī said this to the Blessed One: "Let not Master Gotama rebuke the young man Kāpaṭika. The young man Kāpaṭika is a son of good family, the young man Kāpaṭika is very learned, the young man Kāpaṭika is wise, the young man Kāpaṭika is of good conversation, and the young man Kāpaṭika is able to discuss this matter together with Master Gotama." Then this occurred to the Blessed One: "Certainly the young man Kāpaṭika will have a discussion in the doctrine of the threefold true knowledge. For thus the brahmins hold him in high regard." Then this occurred to the young man Kāpaṭika: "When the ascetic Gotama turns his eyes towards me, then I will ask the ascetic Gotama a question." Then the Blessed One, having known with his mind the reflection in the mind of the young man Kāpaṭika, turned his eyes towards the young man Kāpaṭika.
427. Then this occurred to the young man Kāpaṭika: "The ascetic Gotama is paying attention to me. What if I were to ask the ascetic Gotama a question?" Then the young man Kāpaṭika said this to the Blessed One: "That which, Master Gotama, is the ancient hymn passage of the brahmins, handed down by oral tradition, by the lineage of hearsay upon hearsay, by the accomplishment of the Canon, and therein the brahmins come to the absolute conclusion: 'Only this is the truth, anything else is vain.' What does Master Gotama say about this?" "But then, Bhāradvāja, is there any single brahmin among the brahmins who says thus: 'I know this, I see this. Only this is the truth, anything else is vain'?" "No indeed, Master Gotama." "But then, Bhāradvāja, is there any single teacher among the brahmins, or any teacher's teacher, up to the seventh generation of teachers, who says thus: 'I know this, I see this. Only this is the truth, anything else is vain'?" "No indeed, Master Gotama." "But then, Bhāradvāja, those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - did even they speak thus: 'We know this, we see this. Only this is the truth, anything else is vain'?" "No indeed, Master Gotama."
"Thus indeed, Bhāradvāja, there is not any single brahmin among the brahmins who says thus: 'I know this, I see this. Only this is the truth, anything else is vain'; there is not any single teacher among the brahmins, or any teacher's teacher, up to the seventh generation of teachers, who says thus: 'I know this, I see this. Only this is the truth, anything else is vain'; those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - even they did not speak thus - 'We know this, we see this. Only this is the truth, anything else is vain.'
428. "Just as, Bhāradvāja, a file of blind men clinging to one another, the first one does not see, the middle one does not see, the last one does not see; even so, Bhāradvāja, methinks the speech of the brahmins turns out to be like a file of blind men - the first one does not see, the middle one does not see, the last one does not see. What do you think, Bhāradvāja, this being so, does not the faith of the brahmins turn out to be without foundation?" "It is not indeed, Master Gotama, that brahmins honour this on faith alone; brahmins honour this on oral tradition." "First you, Bhāradvāja, went to faith, now you speak of oral tradition. There are, Bhāradvāja, these five things that have a twofold result in this very life. Which five? Faith, personal preference, oral tradition, reflection on reasons, acceptance of a view after pondering - these, Bhāradvāja, are the five things that have a twofold result in this very life. But, Bhāradvāja, something may be well believed, and yet it may be empty, hollow, and false; and something may not be well believed, and yet it may be factual, true, and not otherwise. But, Bhāradvāja, something may be well approved, etc. something may be well heard, etc. something may be well reflected upon, etc. something may be well pondered, and yet it may be empty, hollow, and false; and something may not be well pondered, and yet it may be factual, true, and not otherwise. For one who guards the truth, Bhāradvāja, it is not fitting for an intelligent person to come to the absolute conclusion here: 'Only this is the truth, anything else is vain.'"
429. "But in what respect, Master Gotama, is there the protection of truth, in what respect does one protect the truth? We ask Master Gotama about the protection of truth." "Even if, Bhāradvāja, a man has faith; 'Thus is my faith' - thus speaking he protects the truth, but he does not yet come to the absolute conclusion - 'Only this is the truth, anything else is vain.' Even if, Bhāradvāja, a man has personal preference... etc. Even if, Bhāradvāja, a man has oral tradition... etc. Even if, Bhāradvāja, a man has reflection on reasons... etc. Even if, Bhāradvāja, a man has acceptance of a view after pondering; 'Thus is my acceptance of a view after pondering' - thus speaking he protects the truth, but he does not yet come to the absolute conclusion - 'Only this is the truth, anything else is vain.' To this extent indeed, Bhāradvāja, there is the protection of truth, to this extent one protects the truth, to this extent we declare the protection of truth; but there is not yet the understanding of truth."
430. "To this extent, Master Gotama, there is the protection of truth, to this extent one protects the truth, to this extent we regard the protection of truth. But in what respect, Master Gotama, is there the understanding of truth, in what respect does one understand the truth? We ask Master Gotama about the understanding of truth." "Here, Bhāradvāja, a monk dwells in dependence on a certain village or market town. A householder or a householder's son, having approached him, investigates him regarding three mental states - mental states based on greed, mental states based on hate, mental states based on delusion. 'Are there in this venerable one such mental states based on greed that, with a mind overcome by such mental states based on greed, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time?' Investigating him, he thus knows: 'There are not in this venerable one such mental states based on greed that, with a mind overcome by such mental states based on greed, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time. Moreover, this venerable one's bodily conduct is such, his verbal conduct is such, as that of one who is not greedy. And the Teaching that this venerable one teaches is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise; that Teaching is not easily taught by one who is greedy.'
431. "Since investigating him he perceives him as pure regarding mental states based on greed, thereupon he further investigates him regarding mental states based on hate. 'Are there in this venerable one such mental states based on hate that, with a mind overcome by such mental states based on hate, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time?' Investigating him, he thus knows: 'There are not in this venerable one such mental states based on hate that, with a mind overcome by such mental states based on hate, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time. Moreover, this venerable one's bodily conduct is such, his verbal conduct is such, as that of one who is not hateful. And the Teaching that this venerable one teaches is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise; that Teaching is not easily taught by one who is hateful.'
432. "Since investigating him he perceives him as pure regarding mental states based on hate, thereupon he further investigates him regarding mental states based on delusion. 'Are there in this venerable one such mental states based on delusion that, with a mind overcome by such mental states based on delusion, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time?' Investigating him, he thus knows: 'There are not in this venerable one such mental states based on delusion that, with a mind overcome by such mental states based on delusion, while not knowing he would say - "I know," or while not seeing he would say - "I see," or he would instigate another for that purpose which would be for the harm and suffering of others for a long time. Moreover, this venerable one's bodily conduct is such, his verbal conduct is such, as that of one who is not deluded. And the Teaching that this venerable one teaches is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise; that Teaching is not easily taught by one who is deluded.'
"Since investigating him he perceives him as pure regarding mental states based on delusion; then he establishes faith in him, having faith arisen he approaches, approaching he attends, attending he gives ear, having given ear he hears the Teaching, having heard he retains the Teaching, he investigates the meaning of the teachings retained, investigating the meaning the teachings yield to pondering, when there is acquiescence in pondering the teachings desire arises, having desire arisen he strives, having striven he scrutinises, having scrutinised he strives, being resolute he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. To this extent indeed, Bhāradvāja, there is the understanding of truth, to this extent one understands the truth, to this extent we declare the understanding of truth; but there is not yet the attainment of truth."
433. "To this extent, Master Gotama, there is the understanding of truth, to this extent one understands the truth, to this extent we regard the understanding of truth. But in what respect, Master Gotama, is there the attainment of truth, in what respect does one attain the truth? We ask Master Gotama about the attainment of truth." "Whatever is the practice, the development, the cultivation of those very mental states, Bhāradvāja, there is the attainment of truth. To this extent indeed, Bhāradvāja, there is the attainment of truth, to this extent one attains the truth, to this extent we declare the attainment of truth."
434. "To this extent, Master Gotama, there is the attainment of truth, to this extent one attains the truth, and to this extent we regard the attainment of truth. But what mental state, Master Gotama, is of great service for the attainment of truth? We ask Master Gotama about the mental state of great service for the attainment of truth." "For the attainment of truth, Bhāradvāja, striving is of great service. If one were not to strive, one would not attain the truth. But because one strives, therefore one attains the truth. Therefore striving is of great service for the attainment of truth."
"But what mental state, Master Gotama, is of great service for striving? We ask Master Gotama about the mental state of great service for striving." "For striving, Bhāradvāja, scrutiny is of great service. If one were not to scrutinise, one would not strive. But because one scrutinises, therefore one strives. Therefore scrutiny is of great service for striving."
"But what mental state, Master Gotama, is of great service for scrutiny? We ask Master Gotama about the mental state of great service for scrutiny." "For scrutiny, Bhāradvāja, endeavour is of great service. If one were not to endeavour, one would not scrutinise. But because one endeavours, therefore one scrutinises. Therefore endeavour is of great service for scrutiny."
"But what mental state, Master Gotama, is of great service for endeavour? We ask Master Gotama about the mental state of great service for endeavour." "For endeavour, Bhāradvāja, desire is of great service. If desire were not to arise, one would not endeavour. But because desire arises, therefore one endeavours. Therefore desire is of great service for endeavour."
"But what mental state, Master Gotama, is of great service for desire? We ask Master Gotama about the mental state of great service for desire." "For desire, Bhāradvāja, acquiescence in pondering the teachings is of great service. If those teachings were not to yield to pondering, desire would not arise. But because the teachings yield to pondering, therefore desire arises. Therefore acquiescence in pondering the teachings is of great service for desire."
"But what, Master Gotama, is of great service for acquiescence in pondering the teachings? We ask Master Gotama about what is of great service for acquiescence in pondering the teachings." "For acquiescence in pondering the teachings, Bhāradvāja, investigation of the meaning is of great service. If one were not to investigate that meaning, the teachings would not yield to pondering. But because one investigates the meaning, therefore the teachings yield to pondering. Therefore, for acquiescence in pondering the teachings, investigation of the meaning is of great service."
"But what, Master Gotama, is of great service for investigation of the meaning? We ask Master Gotama about what is of great service for investigation of the meaning." "For investigation of the meaning, Bhāradvāja, retaining the Teaching is of great service. If one were not to retain that Teaching, one would not investigate the meaning. But because one retains the Teaching, therefore one investigates the meaning. Therefore, for investigation of the meaning, retaining the Teaching is of great service."
"But what, Master Gotama, is of great service for retaining the Teaching? We ask Master Gotama about what is of great service for retaining the Teaching." "For retaining the Teaching, Bhāradvāja, hearing the Teaching is of great service. If one were not to hear that Teaching, one would not retain the Teaching. But because one hears the Teaching, therefore one retains the Teaching. Therefore, for retaining the Teaching, hearing the Teaching is of great service."
"But what, Master Gotama, is of great service for hearing the Teaching? We ask Master Gotama about what is of great service for hearing the Teaching." "For hearing the Teaching, Bhāradvāja, giving ear is of great service. If one were not to give ear, one would not hear the Teaching. But because one gives ear, therefore one hears the Teaching. Therefore, for hearing the Teaching, giving ear is of great service."
"But what, Master Gotama, is of great service for giving ear? We ask Master Gotama about what is of great service for giving ear." "For giving ear, Bhāradvāja, attending is of great service. If one were not to attend, one would not give ear. But because one attends, therefore one gives ear. Therefore, for giving ear, attending is of great service."
"But, Master Gotama, what factor is of great service for attending on? We ask Master Gotama about the factor of great service for attending on." "For attending on, Bhāradvāja, approaching is of great service. If one were not to approach, one would not attend on. But because one approaches, therefore one attends on. Therefore, for attending on, approaching is of great service."
"But, Master Gotama, what factor is of great service for approaching? We ask Master Gotama about the factor of great service for approaching." "For approaching, Bhāradvāja, faith is of great service. If faith were not to arise, one would not approach. But because faith arises, therefore one approaches. Therefore, for approaching, faith is of great service."
435. "We asked Master Gotama about the protection of truth, Master Gotama explained the protection of truth; and that pleases us and is agreeable to us, and by that we are delighted. We asked Master Gotama about the understanding of truth, Master Gotama explained the understanding of truth; and that pleases us and is agreeable to us, and by that we are delighted. We asked Master Gotama about the attainment of truth, Master Gotama explained the attainment of truth; and that pleases us and is agreeable to us, and by that we are delighted. We asked Master Gotama about the mental state of great service for the attainment of truth, Master Gotama explained the mental state of great service for the attainment of truth; and that pleases us and is agreeable to us, and by that we are delighted. Whatever we asked Master Gotama, that very thing Master Gotama explained; and that pleases us and is agreeable to us, and by that we are delighted. For we, Master Gotama, formerly knew thus - 'Who are these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, and who are the ones who understand the Teaching?' Master Gotama has indeed aroused in me love for ascetics towards ascetics, confidence in ascetics towards ascetics, respect for ascetics towards ascetics. Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on Caṅkī is concluded as fifth.