English
Faith, inclination, tradition, reasoned consideration, and acceptance of a view through reflection— these, Bhāradvāja, are the five things.” In this very teaching, there are two outcomes. Moreover, Bhāradvāja, it may be well-believed, yet it is empty, hollow, false; and even if not well-believed, it may be real, true, unchanging. Moreover, Bhāradvāja, it may be well-liked, yet it is empty, hollow, false; and even if not well-liked, it may be real, true, unchanging. Moreover, Bhāradvāja, it may be well-heard, yet it is empty, hollow, false; and even if not well-heard, it may be real, true, unchanging. Moreover, Bhāradvāja, it may be well-pondered, yet it is empty, hollow, false; and even if not well-pondered, it may be real, true, unchanging. Moreover, Bhāradvāja, it may be well-considered, yet it is empty, hollow, false; and even if not well-considered, it may be real, true, unchanging. Protecting the truth, Bhāradvāja, a discerning person should not come to a definite conclusion here, saying: 'This alone is truth, anything else is foolish.' "To what extent, good Gotama, is there protection of truth? To what extent does one protect truth? We ask the good Gotama about the protection of truth." "If, Bhāradvāja, a person has faith; saying, 'Such is my faith,' he protects the truth, but he does not yet come to a definite conclusion, saying: 'This alone is truth, anything else is foolish.' If, Bhāradvāja, a person has a liking; saying, 'Such is my liking,' he protects the truth, but he does not yet come to a definite conclusion, saying: 'This alone is truth, anything else is foolish.' If, Bhāradvāja, a person has a tradition; saying, 'Such is my tradition,' he protects the truth, but he does not yet come to a definite conclusion, saying: 'This alone is truth, anything else is foolish.' If, Bhāradvāja, a person has a reasoned pondering; saying, 'Such is my reasoned pondering,' he protects the truth, but he does not yet come to a definite conclusion, saying: 'This alone is truth, anything else is foolish.' If, Bhāradvāja, a person has an acceptance of a view after consideration; saying, 'Such is my acceptance of a view after consideration,' he protects the truth, but he does not yet come to a definite conclusion, saying: 'This alone is truth, anything else is foolish.' To this extent, Bhāradvāja, there is protection of truth; to this extent one protects truth; to this extent we declare the protection of truth; but there is not yet the realization of truth." "To this extent, good Gotama, is the protection of truth..." it is, to that extent one guards the truth, to that extent we expect the guarding of the truth. But to what extent, good Gotama, is there the realization of truth, to what extent does one realize the truth? We ask the Venerable Gotama about the realization of truth.” “Here, Bhāradvāja, a monk dwells having recourse to a certain village or town. A householder or a householder’s son approaches him and examines him in three things: in things that lead to greed, in things that lead to hatred, in things that lead to delusion. ‘Are there in this venerable one such things that lead to greed, by which things that lead to greed his mind being overcome, he would say “I know” not knowing, or say “I see” not seeing, or induce another for that purpose, which would be for the long-term harm and suffering of others?’ Examining him, he thus knows: ‘There are not in this venerable one such things that lead to greed, by which things that lead to greed his mind being overcome, he would say “I know” not knowing, or say “I see” not seeing, or induce another for that purpose, which would be for the long-term harm and suffering of others. Indeed, such is this venerable one’s bodily conduct, such is his verbal conduct, as befits one who is not greedy. And the Dhamma that this venerable one teaches, that Dhamma is profound, difficult to see, difficult to comprehend, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma is not easily taught by one who is greedy.’ 431. When, examining him, he finds him purified of things that lead to greed, then he further examines him in things that lead to hatred. ‘Are there in this venerable one such things that lead to hatred, by which things that lead to hatred his mind being overcome, he would say “I know” not knowing, or say “I see” not seeing, I know, or might encourage another for that purpose, which would be for others for a long time for harm, for suffering? Examining him, he knows thus: 'Indeed, there are not for this venerable one such blameworthy qualities by which, with mind overwhelmed by blameworthy qualities, he would say, not knowing, "I know," or he would say, not seeing, "I see," or he would encourage another for that purpose, which would be for others for a long time for harm, for suffering. Indeed, such is this venerable one's bodily conduct, such is his verbal conduct, as befits one who is not malicious. Indeed, that which this venerable one teaches as Dhamma, that Dhamma is profound, hard to see, hard to awaken to, peaceful, excellent, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma is not easily taught by one who is malicious.' 432. When, examining him, he perceives him pure from blameworthy qualities, then he further examines him regarding delusive qualities. Are there indeed for this venerable one such delusive qualities by which, with mind overwhelmed by delusive qualities, he would say, not knowing, "I know," or he would say, not seeing, "I see," or he would encourage another for that purpose, which would be for others for a long time for harm, for suffering? Examining him, he knows thus: 'Indeed, there are not for this venerable one such delusive qualities by which, with mind overwhelmed by delusive qualities, he would say, not knowing, "I know," or he would say, not seeing, "I see," or he would encourage another for that purpose, which would be for others for a long time for harm, for suffering. Indeed, such is this venerable one's bodily conduct, such is his verbal conduct, as befits one who is not deluded. Indeed, that which this venerable one teaches as Dhamma, that Dhamma is profound, hard to see, hard to awaken to, peaceful, excellent, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma is not easily taught by one who is deluded.' When, examining him, he perceives him pure from delusive qualities, then He plants faith in it, having arisen faith, he approaches, approaching, he attends closely, attending closely, he lends an ear, having lent an ear, he hears the Dhamma, having heard, he retains the Dhamma, of the retained Dhammas, he examines the meaning, as he examines the meaning, the Dhammas endure reflection, when the Dhammas endure reflection, desire arises, having arisen desire, he exerts himself, having exerted himself, he weighs, having weighed, he strives, being one who has striven, he realizes the ultimate truth with the body and penetrates it with wisdom and sees it. To this extent, indeed, Bhāradvāja, there is awakening to truth, to this extent one awakens to truth, and to this extent we declare awakening to truth; but not yet is there attainment of truth. 433. "To this extent, good Gotama, there is awakening to truth, to this extent one awakens to truth, and to this extent we expect awakening to truth. But to what extent, good Gotama, is there attainment of truth, to what extent does one attain truth? We ask the good Gotama about the attainment of truth." "The repeated practice, development, and cultivation of those very Dhammas, Bhāradvāja, is the attainment of truth. To this extent, indeed, Bhāradvāja, there is attainment of truth, to this extent one attains truth, and to this extent we declare attainment of truth." 434. "To this extent, good Gotama, there is attainment of truth, to this extent one attains truth, and to this extent we expect attainment of truth. But for the attainment of truth, good Gotama, which Dhamma is of great help? We ask the good Gotama about the Dhamma of great help for the attainment of truth." "For the attainment of truth, indeed, Bhāradvāja, exertion is of great help. If one were not to exert oneself, one would not attain this truth. Because one exerts oneself, therefore one attains truth. Therefore, for the attainment of truth, exertion is of great help." "But for exertion, good Gotama, which Dhamma is of great help? We ask the good Gotama about the Dhamma of great help for exertion..." We ask the Venerable Gotama. "For exertion, Bhāradvāja, consideration is very helpful. If one does not consider, one would not exert. Because one considers, therefore one exerts. Therefore, for exertion, consideration is very helpful." "But for consideration, good Gotama, what quality is very helpful? We ask the Venerable Gotama about the quality very helpful for consideration." "For consideration, Bhāradvāja, enthusiasm is very helpful. If one is not enthusiastic, one would not consider. Because one is enthusiastic, therefore one considers. Therefore, for consideration, enthusiasm is very helpful." "But for enthusiasm, good Gotama, what quality is very helpful? We ask the Venerable Gotama about the quality very helpful for enthusiasm." "For enthusiasm, Bhāradvāja, desire is very helpful. If desire does not arise, one would not be enthusiastic. Because desire arises, therefore one is enthusiastic. Therefore, for enthusiasm, desire is very helpful." "But for desire, good Gotama, what quality is very helpful? We ask the Venerable Gotama about the quality very helpful for desire." "For desire, Bhāradvāja, patience in scrutinizing phenomena is very helpful. If these phenomena are not patiently scrutinized, desire would not arise. Because phenomena are patiently scrutinized, therefore desire arises. Therefore, for desire, patience in scrutinizing phenomena is very helpful."